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THE 

CHURCH OF THE REDEEMER, 

AS DEVELOPED WITHIN THE 

GENERAL SYNOD 

OF THE 

LUTHERAN CHURCH IN AMERICA. 

With a Historic Outline from the Apostolic Age. 



-TO .vhiph is a?pe::iel 



A PLAN FOR RESTORING APOSTOLIC UNION BETWEEN ALL 

op.xHO.oox Dsyo^TN\yr T oxs. , x 

BY 

SI S. SCHMTJCKEK, D.D. 

EMERITUS PROFESSOR OF THEOLOGY IN THE THEOLOGICAL SEMINARY, 
GETTYSBURG. 



" There is one Lord, one faith, one baptism, one God and Father of all." — Ep. iv. 5. 

"Multum refert ad retinendum ecclesiarum pacem, inter ea quae jure divino pr«- 
cepta sunt, et quas non sunt, accurate distinguere." — Gbgtits. de Imperio summarum 
Pozestatum circa sacra; cap. II. 



BALTIMORE: 

T. NEWTON KURTZ. 

PHILADELPHIA: E. W. MILLER. 
GETTYSBURG: A. D. BUEHLER 

1867. 






EnttveJ Guarding io A i -.'in the yea. 

S. S. SCH MUCKER. 

in the Clfltk'g Office of th.- Eis.riot Con States for the 

- 



^V 



s *P* 

PRIXTZD BY BHXRXAB & 00. 

5 . 



PREFACE. 




HE origin of this small volume was 
somewhat peculiar. It has several times 
happened, that the appointed speakers 
of the Historical Society of the Evan- 
gelical Lutheran Church in the United States, 
whose meetings coincide with those of the General 
Synod, have failed to meet their appointments. 
This was naturally unpleasant to the Society, as 
well as mortifying to the writer as its present 
president. To prevent a similar disappointment, 
he resolved, several months before the late meeting 
of the General Synod at Fort Wayne, to prepare 
a Lecture to be delivered as a volunteer exercise, 
in case the appointee should again fail. As to a 
suitable subject for such exercise, the frequent 
late attacks on the General Synod did not permit 
him to hesitate. An ardent friend of this General 
Union of the Synods from its incipiency, he was 



1* 



(iii) 



iv Preface. 

willing to step forward in its defence, and having 
been present as a visitor at Baltimore in 1819, 
when the formation of such a body was first the 
subject of sy nodical discussion, and at Hagerstown 
in 1820, when the constitution was discussed and 
adopted; present as a member of the body in 
1823, and either as a member or visitor at every 
meeting held since, the writer may, without vanity 
or presumption, profess to be acquainted with its 
design, history and spirit, and may ask a hearing 
in its behalf. Fortunately, the appointed reader, 
the* Rev. Dr. Harkey, faithfully performed his 
duty, and our lecture was not offered. 

Returning from Fort Wayne, the document 
was read on the way, in a circle of our most able 
and influential brethren, who strongly urged its 
publication, (with an historical part prefixed, and a 
few other additions,) as well calculated for circu- 
lation among both the laity and ministers of our 
church, and not without interest to the general 
reader. With this wish we have endeavored to 
comply, and now present the work to the public, 
and commend it to the blessing of that divine 
Redeemer, whose cause it is designed to vindicate. 

S. S. SCHMUCKER. 
Gettysburg, Dec. 25, 18GG. 



THE 



CHURCH OF THE REDEEMER. 



(▼) 



DEDICATION. 




O the different Evangelical Lutheran 
Synods in the United States, of all 
nationalities, the American, the German, 
the Swedish and the Norwegian, and 
especially those connected with the General Synod, 
this work is fraternally dedicated by the author. 
Christian Brethren, — the original design of the 
General Synod of our church, in this country, 
was to effect a fraternal union or confederation, 
of limited and chiefly advisory powers, between 
all the Lutheran Synods then existing in our 
country. This object w r as also happily effected 
at the organization of that body in 1820, in re- 
gard to all those synods, except that of Ohio, 
which had not yet completed its connection with 
us in 1823. In that year the Pennsylvania Synod, 
after having attended a single meeting, withdrew 
from the union, not on account of any dissatisfac- 

(vii) 



viii Dedication. 

tion with its principles, (for they expressly affirmed 
the contrary,) but because their congregations had 
listened to the misrepresentations of ignorance 
and prejudice, which were caught up and circu- 
lated in their congregations by political dema- 
gogues, for f&f&sh. purposes. The charges, for- 
sooth, were, >hat the General Synod, the Bible So- 
cieties, Tm^, Societies and Theological Seminaries, 
were all p^rts of a secret scheme to unite Church 
and State, and to introduce into our church in this 
country religious coercion, like that of the Father- 
land. Thirty years afterwards, the Pennsylvania 
Synod again united with the General Synod. 

All the different synods of other nationalities, 
now amongst us, are of more recent origin in our 
country. During the half century of the General 
Synod's existence, a portion of the churches in 
Europe have passed from one extreme of confes- 
sional indifference to the other of rigid sym- 
bolism. 

The General Synod also has, during the same 
period, experienced some change in the same 
direction, but in a far more moderate degree, still 
adhering, in the main, to the fundamental prin- 
ciples of her union, and the liberty of difference 
on topics of nonessential moment. The Scandina- 



Dedication. ix 

vians and Germans, of more recent immigration, 
naturally sympathize with the symbolic status of 
their native lands, and therefore find themselves, 
in some measure, at variance with our General 
Synod. Some of them have already felt the 
influence of our free institutions, and a quarter 
of a century will teach them fully to appreciate 
the apostolic liberty of our country, and to feel 
the obligation it imposes on them. Then, or 
even sooner, the great body of them will, if we 
mistake not, occupy the apostolic ground of our 
General Synod. We therefore cordially invite 
all, who do not approve the status of the General 
Synod, to accompany us through the pages of 
this work, in which the principles in question 
are examined and traced to their original sources. 
Some of the historical portions may be passed 
over lightly by the learned, as they were added 
for the benefit of the popular reader. 

To those, therefore, who are friends of the rigid 
symbolic system of the post-Lutheran era of the 
Reformation, as practised for two centuries in 
our church in Germany, we would say, in the 
premises, that our standpoint differs materially 
from theirs. 

Our rigidly symbolic friends regard obedience 



x Dedication. 

to extended and minute human confessions as an 
undoubted duty; whilst we suppose it unserip- 
tural. yea> anti-scriptural and sinful. They speak 
much, about fidelity to human creeds or syn: 
whilst we regard fidelity to the Bible, to G 
own word, as not only entirely and invariably 
paramount, but also as a duty, claiming far more 
eoiLstant and prayerful attention. 

In common with the friends of the General 
Synod, we can find no explicit authority in G 
word, for any human symbols or c da at 

all, as tests, to admit or exclude men from the 
Church of the Redeemer; the Scriptures alone 
being supposed to be sufficient for this ptirp - . 
Even by inferential reasoning, we can justify only 
a short creed, containing those leadii _ fcrines 
of the Gospel, which experience proves 
necessary to co-operation among true believers, and 
not all that is demanded by narrow-mind* 

* Rev. xxii. IS. 19: •• For I testify unto every man that 
hearetk the words of the prophecy of this book, if any man 
shall add unto these things. God shall add unto him the 

sfl that are written in this "book."' Ice. / 
••Ye shall not add to the word which I command 
neither shall ye diminish aught from it, that ye may keep 
the commandments of the Lord your God. which I command 
you." 



Dedication. xi 

Such is the Augsburg Confession, which we highly 
approve as received by the General Synod. Under 
virtually such regulations the primitive church en- 
joyed her highest prosperity and most rapid exten- 
sion — her golden age — during the ante-Nicene 
period. In assuming her present liberal standpoint, 
rejecting as tests all the former symbolic books, ex- 
cept the Augsburg Confession, and conceding bind- 
ing authority to that, only so far as the fundamental 
doctrines of the Scriptures are concerned, — 

The General Synod undeniably returns, in 
substance, to the practice of the primitive 
ages of the christian church. 

She regards herself as having accomplished a vast 
improvement in the organic structure of the church, 
and a most important step towards that union among 
his disciples, for which the Saviour poured forth his 
sacerdotal prayer. 

All who agree in the cardinal doctrines of the 
New Testament can be received into the churches 
of the General Synod ; whilst few, indeed, could be 
admitted into the symbolic churches, if accordance 
with the professed extensive symbols were consistently 
exacted. 

Before any rigid symbolist, therefore, objects to 
the positions of this volume, he ought earnestly to 
inquire whether he can find any authority in Scrip- 



xii Dedication. 

ture for such a radical departure from the practice 
of the apostolic and primitive ages, as is that of the 
rigid symbolic system. That innovation is at vari- 
ance with the principles and practice of the Church 
of Christ for 1500 years, as well as opposed to the 
teachings of our illustrious reformer, Luther, him- 
self. Nor was it introduced until thirty-four years 
after his departure to the church triumphant in 
heaven. 

If, therefore, the Reformation by Luther is justly 
applauded, because it was a return from the cor- 
ruptions of Rome to the purity of the Gospel, then, 
also, is the standpoint of the General Synod entitled 
to similar approbation ; because it consists in a still 
further approximation to the apostolic status of 
Christianity, and in the rejection of that system of 
symbolic servitude imposed on the church after 
Luther's death, which though not theoretically, yet 
practically robbed the believer of his liberty of 
thought and exclusive obligation to the word of God. 
The symbolist has no right to take it for granted 
that the successors of Luther were authorized to 
make this radical innovation on the principles of 
the Reformation, as conducted by Luther himself, 
with the Bible alone as his guide. Like Luther, 
he should feel himself a free agent, placed under 
the responsibility of the inspired word of God as 
the supreme law of the universe, higher far than 



Dedication. xiii 

any human symbols or human legislation. Like 
Luther, he should examine the infallible Word, in 
which are described the doctrines, the organization, 
and worship enjoined by the Saviour and his apos- 
tles. He should compare the church as he now 
finds it, with the principles of the iaspired model, 
and whatever additions have been made, adverse to 
that word, he should condemn as Luther did, and 
use his utmost endeavors to bring back the church 
to her primitive purity and legitimate development. 
He should permit no one, neither the Pope nor 
Luther, nor Calvin, nor Wesley, to stand between 
him and the inspired Word. There are, indeed, few 
periods in the world's history, in which the Hand 
divine, that rules the world, has brought about so 
favorable a combination of circumstances as that 
which bestowed such wonderful success on the labors 
of Luther, and the want of which led Huss to the 
stake. Yet is it the duty of every man, within the 
sphere of his own influence, be that great or small, 
to work by Luther's rule, the infallible word of 
God ; and labor to bring himself, the church and 
the world into accord with its dictates, leaving the 
result with Providence. 

As the symbolist can find no scriptural authority 

for rigid symbolic requisitions, he must return 

with the General Synod to the Bible, as the sole rule 

of faith and practice, and by this standard alone do 

2 



xiv Dedication. 

the positions of this volume claim to be judged. 
The eternal destiny of the symbolist himself will 
be finally decided, not by his fidelity to human 
creeds, but according to the faithfulness with which 
he adhered to that only infallible guide given us 
by God, in opposition to all conflicting human 
authority. There is a world-wide difference between 
fidelity to God's word and fidelity to uninspired 
creeds. The former is always right l ; the latter often 
wrong. 

How strange and mournful is it, that good men, 
at this late day, and with the experience of a 
thousand years before them, can still find it in their 
hearts to disturb the peace of the church of Christ, 
and rend its unity, on account of a few nonessential, 
abstract points of difference, such as the mode of the 
Saviour's presence in the eucharist; which the 
church, after a thousand years of contention, has 
failed to settle, and which, in the judgment of im- 
partial men, is not decided in Scripture I Ought 
not the true disciples of the Lord inquire, whether 
they can justify this course at the bar of their God ? 
Ought not the radical studies of our learned German 
brethren lead them back, in this free country, to 
this first principle — this apostolic practice? 

The Moravian church adopts the Augsburg Con- 
fession, as well as we do, and yet has never had any 
contention on this subject, because she admits di- 



Dedication. xv 

versify of views, yea, even makes special provision 
for the communion of Lutheran and Reformed 
church-members with her by her so-called tropes. 

The Presbyterian, the Episcopal, and the Metho- 
dist churches have language embodied in their 
creeds, from which the doctrine of the real presence 
could easily be deduced ; and yet they have had no 
contention on this subject, because they also allow 
difference of opinion in regard to it. 

Oh, when w T ill our Lutheran brethren cease to 
embitter each other's life and retard the work of 
their common Saviour by their mutual criminations 
and contentions. When will they be willing to 
dwell in unison together, and help to bear each 
other's burdens, although they cannot think alike 
on all minor subjects. The early Christians them- 
selves, as Origen informs us, held different views on 
several topics, and yet did not sever their ecclesias- 
tical relations, nor disturb the peace of the church. 
The tendency of the rigid, symbolic system is ob- 
viously to warp our judgment on the relative im- 
portance of different truths, and to habituate the 
mind to an over-estimate of minor shades of doctrine. 
Else how account for the fact, that some writers of 
this class have been so blind, as unblushingly to 
announce the startling position, that every doctrine 
of the Augsburg Confession (if not of all the other 
symbols also) is fundamental ? Did not the blessed 



xvi Dedication. 

Saviour himself denounce certain individuals, who, 
whilst they were attentive to matters of less moment, 
neglected the "weightier matters of the law, judg- 
ment, mercy and faith" ? Now, if some of the divine 
injunctions or truths are "more weighty," others 
must be less ; and the position, that all the teachings 
or doctrines of the Augsburg Confession, or of other 
symbols, are of equal importance, is not only a 
psychological absurdity, but also contrary to the 
instructions of the Saviour himself. 

As to myself, should this be my last utterance 
touching this subject, I cheerfully testify that I feel 
happy in looking back on nearly fifty years of my 
life spent, not in building up the walls of sectarian- 
ism, but in laboring to promote the kingdom of 
Christ in the Lutheran Church, on the most Catholic 
or liberal principles, — building it up with constant 
recognition of the other evangelical denominations. 
I rejoice that my life and action have been in con- 
sonance with the Saviour's prayer : "Holy Father, 
keep through thine own name, those whom thou 
hast given me, that they may be one as we are." — 
"Neither pray I for these alone, (not for the apostolic 
twelve alone, nor for the then existing body of be- 
lievers alone;) but for them also who shall believe 
in me through their word, that they may all be one, 
as Thou, Father, art in me and I in thee; that they 
also may be one in us, that the world may believe that 



Dedication. xvii 

Thou hast sent vie." And I confidentially anticipate 
the Master's approbation on my labors, in behalf of 
the object of his prayer, at the final day, however 
feeble they may have been. Absolute external 
union of denominations is not necessary to Christian 
union ; but the Christianity of conflicting sects, of 
Paul, of Apollos, or of Cephas, of Luther, of Zwin- 
gli and Calvin, is certainly not the Christianity of 
the New Testament. Nothing will fully effect the 
desired apostolic unity short of such a voluntary 
stated union or intercourse between the different 
evangelical denominations or parts of the Church 
of Christ, as will imply and produce unity of spirit 
and mutual good will, — a union formed and sus- 
tained, not by amalgamation into one body, but by 
reciprocal ministerial recognition, by occasional 
sacramental communion, by regulations of non-inter- 
ference in missionary operations, and by active 
co-operation in associations for objects of common 
interest, such as Bible Societies, and, to some extent, 
Tract Societies, Sunday School Unions, &c. This will 
involve and sustain the unity indicated by the Mas- 
ter; and these are the principles fostered by the 
ecclesiastical organism of our noble, apostolic Gen- 
eral Synod of the Evangelical Lutheran Church in 
this country. These principles, if sincerely embraced, 
both in their positive and negative side, — both as to 
the cardinal doctrines the belief of which is required, 
2* B 



xviii Dedication. 

and the nonessentials in regard to which liberty of 
difference is to be cordially and peaceably led, — 

will speedily unite into one confederation or advisory 
I '- all our different synods in the land. Happy 
will be the day when our synods of all nationalities, 
yet standing aloof from us, shall have learned to 
distinguish between the fundamentals of God's word, 
a- set forth in the A nfession, and the 

nonfundamentals contained in this and in the other 
confessional books ; and when grace shall have made 
them willing, whilst holding fast to the former, to 
co-operate harmoniously with those brethren who, 
though agreeing with them in these, yet differ from 
them in some points of minor importance. Then 
may we hope to see all our synods, the American, 
the German, the Swedish and Norwegian, harmoni- 
ously •• working together for the furtherance of the 
Gospel" of Jesus Christ, and harmonious iated 

in the General Synod: each District B; •rain- 

ing the immediate control of all its own affair.-, and 
yet preventing interference, harmonizing their plans, 
and promoting efficiency in action by unity of coun- 
sel through the Gener UHnaa 1' 

- - 9CHMUCKBR. 



TABLE OF CONTENTS. 



CHAPTER 

I. — Church of God in general. Church of the Re- 
deemer — Its comprehensiveness. 
II. — Its fundamental features enumerated. Nursery for 
heaven. 

III. — Historic sketch from the Apostles till the reforma- 

tion of XVI. century. Fidelity of early church 

— Persecutions — Union of Church and State un- 
der Constantine — Rise of Popery — its corrup- 
tions. 

IV. — Sketch of the Reformation — Luther the subject as 

well as agent of the Reformation. Distinguished 
as a pulpit orator, before he became the Reformer. 
His principal acts and merits described. 
V. — Organization of the different Protestant branches 
of the Christian Church. Primitive unity — Prot- 
estant diversity. Origin of the Lutheran Church 

— of the German Reformed — of the Episcopal — 
the Baptist — the Calvinist or Presbyterian — Con- 
gregational — Modern Moravian — Methodist, &c. 

— Their statistics. 

VI. — Special History of the Evangelical Lutheran church 

— Its origin — Doctrines — Government and dis- 
cipline, modes of worship, no confessions made 

(xix) 



xx Table of Contents, 

CHAPTER 

binding on ministers for half a century — Major- 
ity of symbols rejected by different Lutheran 
countries. Augsburg Confession alone universal 

— Leading theologians. Seventeenth century — 
Eighteenth: Pietistic revivals — Early emigrants 
to i^merica — Ministers — Swedish Lutherans in 
Amei^ica. Overtures of the Episcopal Church for 
union between them and our early fathers. At- 
tempts at union between the Lutheran and German 
Eeformed churches in this country. Organization 
of General Synod in 1820 at Hagerstown. • 

VII. — On Church Development — different principles and 
theories — semi-infidel and fatalistic theories — 
true view — proper and improper field of develop- 
ment — exemplified by the Reformers, and by the 
General Synod. Different views concerning the 
Primitive church as a model for all ages — Eras- 
tianism. High churchism and Low churchism. 
VIII. — Defence of the General Synod's doctrinal standpoint as 
Scriptural. No creed other than the Scriptures 
employed in the Old Testament Church and none 
in the New. Doctrinal basis of General Synod 
stated — Its virtual agreement with the creeds of 
the first five centuries of Christianity. The Apos- 
tolic creed, the Niceno-Constantinopolitan. Lu- 
ther's reasoning on this subject noble and sound 

— Melanchthon's timid course at Augsburg, re- 
buked by Luther — List of the doctrines, to the 
belief of which this pledge binds, whilst on other 
points it allows liberty. 

IX. — Defence of the General Synod's views of Government 
and Discipline as Scriptural. Views of the Govern- 



Table of Contents. xxi 

CHAPTER 

ment and Discipline of the Old Testament church, 
and of the New Testament. Apostles temporary 

— Permanent officers, elders or bishops, and dea- 
cons. The deaconesses. Sketch of Church Gov- 
ernment from the apostolic age till the Reforma- 
tion ; diocesan bishops, synods, patriarchs, popes, 
Protestant government in Germany, consistorium 

— American Lutheran church, Synods, General 
Synod. Church Discipline. Protestant Churches 
in Germany too lax. Advice of Bohemian dele- 
gation to Luther on this point. Improved disci- 
pline among the patriarchs of our American 
Church. System of the General Synod — The 
Formula of Government and Discipline. 

X. — Defence of the General Synod's mode of worship as 
Scriptural. Modes of worship in Old Testament 
Church and in the New. Sermons: whether ex- 
temporary or written. Prayers, without written 
forms. Justin Martyr, Tertullian. Liturgies, 
their history — Belong to fourth century — Proofs. 
History of American Lutheran Liturgies. Luther 
on Liturgies. 
XL — Defence of the Denominational Peculiarities of the Gen- 
eral Synod as Scriptural. Catechetical instruction 

— Its History, Rules, and Principles. Confirma- 
tion approved by Calvin — Mode. Observance of 
the Fundamental Historical Festivals of Christi- 
anity, Special Conferences (semi annual or more 
frequent) of neighboring ministers to spend sev- 
eral " days in close practical preaching, in order 
to awaken and convert sinners and edify be- 
lievers." 



xxii Table of Contents. 

CHAPTER 

XII. — 1. Defence of the Design and Spirit of the General Synod 
as Scriptural. — To promote Christian union among 
the different parts of our Church, and the unity 
of the Christian Church in general. Proper prin- 
ciples of union — not an amalgamation of all 
Evangelical Denominations, but a Confederation 
— such regulations of mutual recognition, non- 
interference in missionary efforts, occasional min- 
isterial and sacramental communion, as opportu- 
nity may offer — leaving to each denomination 
entire control of its own affairs. — Approval of 
this plan. 

2. Publication of books for public use in the Church. 

3. Promotion of Ministerial Education — Colleges — 

Seminaries — Education Societies. 

4. Missionary Societies, Domestic and Foreign. 

6. Support of poor Ministers, their widows and or- 
phans. 



THE 



CHURCH OF THE REDEEMER. 



CHAPTER I. 
The Church of God in General. 




HE subject to which the attention of the 
reader is invited, is the Church of the 
Redeemer, one of the most important 
topics that can engage the attention of 
men or angels. In the oracles of God, this Church 
is designated by the most endearing names, and in- 
teresting tropes. She is termed the Zion of the Holy- 
One of Israel, — the heritage of God, — the Holy 
Hill, the loved of God. We are told that God will 
place salvation in her, and will reign in her, that 
Christ is her Icing, and that God commands the 
blessing there, even life for evermore. 

When perusing these glowing descriptions, we 
must not forget, that both in the Greek and Hebrew 

(23) 



24 Church of the Redeemer. 

Scriptures,* the words rendered church, signify a 
collection oi'jiersons and not of things or places. We 
must withdraw our attention from the visible struc- 
ture made by men's hands, from the brick and mor- 
tar of the material edifice, in which the worship of 
God is conducted. The church or temple of the 
Lord consists of the redeemed souls, purchased by 
the blood of Christ, and sanctified by the Holy Spirit 
dwelling in them. Paul characterizes the Corin- 
thian believers as the temple of God ; and the true 
or invisible church of Christ, in general, may be 
defined to be the collective body of all true believers on 
earth, in whom the Holy Spirit has his dwelling or 
habitation. f 

* L,r\p in 0. Test., and >} U^rjaia in N. Test., Genesis xxxv. 
11, and xvi. 18, &c. 

f The Augsburg Confession, Article VII., thus defines the 
church : " Ecclesia est congregatio sanctorum, in qua 
evangeliuin recte docetur, et recte administrantur sacra- 
menta." " The church is the congregation of saints, in 
which the gospel is correctly taught, and the sacraments 
are properly administered." 

The Helvetic Confession, c. 17: "Ecclesia i.e. e mundo evo- 
catus et collectus ccetus fidelium." " The church is the 
assembly of the faithful, who have been called and col- 
lected from the world." 

The Anglican Confession, or 39 Art. of the Church of Eng- 
land, Art. XIX.: " The visible Church of Christ is a con- 
gregation of faithful men, in the which the pure word of 
God is preached, and the sacraments be duly administered 



Church of God in General. 25 

The conception of the Church of God in this 
spiritual acceptation, is a glorious one! It is an 
association of rational and immortal beings, united 
together for the purpose of cultivating proper feel- 
ings, as well as resolutions of absolute, eternal obe- 
dience to the great Author of the Universe, the 
Creator of our spirits, the Governor of all worlds. 

Church of the Redeemer! — How much more glo- 
rious still is the conception ! A society of immortal, 
intelligent, and moral agents, who by transgression 
had fallen from God, who were justly condemned to 
everlasting misery on account of their manifold 
transgressions, and were unable to deliver them- 
selves. A society whom God himself, the offended 
judge, compassionated, and for whom he sent his 
only Son, to assume our nature, to yield a perfect 
obedience to the law in our stead, and then to lay 
down his life a ransom, an atonement for the sins of 
a rebel world. 

This noble institution embraces all the faithful 

according to Christ's ordinance, in all those things, that of 
necessity are requisite to the same." 

The Westminster Confession, Chap. XXV. ii. : " The visible 
church, which is also catholic or universal under the gos- 
pel, (not confined to one nation as before under the law,) 
consists of all those throughout the world, that profess the 
true religion, together with their children ; and is the king- 
dom of the Lord Jesus Christ, the house and family of God, 
out of which there is no ordinary possibility of salvation. " 
3 



26 Church of the Redeemer. 

followers of the Redeemer, of all ages and coun- 
tries, of all climates and all complexions. The 
burning Hindoo and the freezing Esquimaux, be- 
long to it, as also the purest white of the temperate 
zone of Europe and America, and the deepest jet 
of the African beneath the torrid sun, the converted 
Jew, and the Christianized Pagan. All, all are com- 
prehended in this glorious Church of the Redeemer, 
and belong to the goodly fellowship of the prophets, 
to the noble army of martyrs, and to the General 
Assembly of the first-born, whose names are written 
in heaven. 

How sublime an exhibition of the divine good- 
ness and mercy is embodied in this church ! How 
deserving of our highest gratitude and love ! How 
infinitely important is it, that our fallen, guilty, but 
divinely redeemed race, should accept these proffered 
everlasting blessings, and be saved from the endless 
torments of the accursed ! 

Of this divine society, the church, we propose in 
the following pages to discuss the nature and char- 
acteristics, the history and the development. To 
the consideration of this interesting and momentous 
subject, we invite the reader's prayerful attention. 
And may the Holy Spirit, whom the Saviour prom- 
ised to send, take possession of our hearts, and di- 
rect our thoughts, so that nothing may fall from our 
pen unworthy of the theme, so that all our represent- 



Church of God in General. 27 

tions may tend to persuade some poor lost sinneifc to 
take refuge from the storms of divine displeasure 
in this ark of safety, the Church of the Redeemer. 

Yes, the Church of Christ on earth was designed 
as an association, not of careless, indifferent sinners, 
but of those who are laboring to work out their sal- 
vation with fear and trembling, in the strength of 
him who works in them both to will and to do. 
K~or should any be admitted into it, except such as 
have renounced the world and fully resolved to cast 
in their lot with the peculiar people of God, who 
are zealous of good works, together with their house- 
holds (oLxiai$) their children. ~No congregation 
of professed Christians is worthy to be styled a 
Church of Christ which is not auxiliary to the work 
of salvation, which does not afford its members both 
encouragement and constant assistance in accom- 
plishing the great end of their being, to glorify God 
and save their souls. This is the practical judg- 
ment even of the unconverted. 

How often do we hear pastors of different denomi- 
nations, w T hose church-members are immersed in 
worldliness and vanity, exhibiting merely the form 
of godliness without its power, and presenting none 
of that ]ight of good works, which would lead 
others to glorify God, complain that their serious 
members are prone to leave them for other churches. 
It may be well for such to inquire into the cause of 



28 Church of the Redeemer, 

this*pheno:menon. We doubt not it will be found, 
that though secular calculations and secular profit 
frequently exert a potential influence, yet generally 
the cause will be found in the consciousness of the 
seceding members, that they will find greater in- 
ducements to a religious life, and facilities for it in 
the adopted church, than in their own. Instead of 
aiming to prevent the evil, by inculcating, especially 
on the young, an increase of denominational spirit, 
would it not be better for these pastors to pray and 
labor for an increase of active piety in their church, 
and offer more encouragement, and greater facilities, 
to inquiring souls in seeking and finding the Lord. 
Experience, we doubt not, would vindicate this 
advice. For even the children of this world intend 
to secure their salvation at some future day, before 
death removes them from the land of probation. 
Hence, even they prefer to frequent a church which 
offers these facilities and encouragements, although 
they do not design to improve them at present. 
Nothing on earth can form so strong a bond of at- 
tachment in the Christian's heart toward any church, 
as the fact that there he was first arrested in his 
career of sin and indifference, and there found the 
Saviour. Nor can this feeling be pronounced un- 
reasonable or wrong; for what will it profit a man 
if he gain the whole world and lose his own soul, 
or what can a man give in exchange for his soul T 



CHAPTER II. 



Essential Features of Christian Worship. 




HAT then are the essential features of this 
heaven-descended institution, this school 
of salvation, this nursery for the celes- 
tial world, as seen on the pages of the 
New Testament ? 

The cardinal command of our Lord to his disci- 
ples was, to go and preach the gospel, the glad tid- 
ings of salvation, to every creature, 

I. Preaching is therefore one of the principal 
ordinances of God's house, and the chief means by 
which the kingdom of Christ is to be promoted on 
earth. Indeed all the appointed means are resolva- 
ble into truth, preached either orally, symbolically, 
or in writing. The burden of this preaching, the 
cardinal doctrines to be proclaimed, are: 1. That 
all men are by nature and practice sinners, rebels 
against the righteous government of God, and un- 
able by their own strength either to convert or save 
•3* 9 (29) 



30 Church of the Redeemer. 

themselves. 2. That they are under the righteous 
displeasure of God, and condemnation of his law. 

3. That God in mercy has compassionated their lost 
and undone condition, and so loved the world as to 
give his only-begotten Son, that whosoever believeth 
in him should not perish, but have everlasting life. 

4. That all who give heed to this proclamation of 
divine love and mercy, who have learned to see and 
repent of their sins, and resolved to renounce them, 
are to unite in an association for mutual edification 
and encouragement in the ways of God. 

II. To this association or church is the duty en- 
trusted, of having the gospel of the kingdom, the 
gracious purposes and plans of God, statedly ex- 
pounded to themselves, and of laboring, in conjunc- 
tion with others, to spread the knowledge of God's 
word over the entire globe. 

III. To this church also is entrusted the adminis- 
tration of the holy sacraments, baptism, and (he 
Lord's supper; by which the church is distinguished 
from the world, and by which those spiritual bene- 
fits, indicated by these sacraments, are offered to all, 
and conferred on every worthy recipient. 

IV. The essentials of the church-service are 
preaching, prayer, singing, the sacraments, together 
with church government and discipline, the general 
nature of which is fixed in Scripture ; but the cir- 
cumstances of which are left to experience of every 



Her Essential Features. 31 

age, in their adaptation to the peculiar condition of 
the church, in her progressive development. 

This blessed institution has experienced various 
vicissitudes, both prosperous and adverse in differ- 
ent ages and countries, where it has been established, 
until the time of the glorious Reformation. Then 
the chains were broken which bound the church in 
all the empires and kingdoms of Europe, in one ex- 
ternal organization, to the papal throne at Rome ; 
and the different nations obtained liberty to organ- 
ize the church within their bounds, according to 
their own convictions of Scriptural injunction. 
Some knowledge of this antecedent history of the 
whole church is necessary to an enlightened appre- 
ciation of the development of any particular part 
of it; as a knowledge of the general geography of 
the earth, its form, dimensions, divisions, &c, is 
necessary to an intelligent and minute study of any 
particular country. 



CHAPTER III. 
Historical Sketch. 




THE CHRISTIAN CHURCH DURING THE FIRST FOUR 
CENTURIES. 

BOUT fifteen hundred years had passed 
away, from the time when the Son of God 
descended from heaven to redeem our 
fallen race, till the ever memorable Re- 
formation of the church from papal corruptions by 
the Protestant Reformers. Various vicissitudes at- 
tended the church during this period. In the be- 
ginning the apostles went from one country to an- 
other, preaching the unsearchable riches of Christ ; 
and the Christian doctrines, wherever faithfully 
presented and willingly received, proved themselves 
effectual, by the Spirit's aid, to satisfy all the neces- 
sities of our fallen nature. 

Everywhere, but first in cities and towns, where 
an audience could most easily be collected, and 

(32) 



The Primitive Church. 33 

where the superior intelligence of the hearers quali- 
fied them better to appreciate the gospel, their efforts 
were crowned with signal success. Sinners were 
awakened and converted, and clusters of converts 
were organized into churches, which became points 
of attraction and admiration to surrounding heathen. 
During the first four centuries, the church preserved 
comparative purity. Although errorists arose,* the 
great body of believers remained faithful to the 
truth as it is in Jesus, and rejoiced to behold con- 
tinued additions to the church, of " such as were 
saved " from the dominion and the curse of sin. 
The persecuting rage of Pagan priests and rulers 
was for centuries expended in vain. Tortures the 
most inhuman were inflicted on Christians, in order 
to induce them to recant and abandon their profes- 
sion. "The inhuman rulers commanded them to 
be scourged with whips, to be scorched by applying 
heated brazen plates to the most tender parts of the 
body. To prepare them for the renewal of such 
barbarous treatment, they were remanded to prison, 
and again brought forth, some to a repetition of 
similar cruelties, others to die under the hands of 
their persecutors. Various were the ways in wdiich 
the martyrs were called to suffer death : some were 

* The principal errors and heresies which appeared in 
this period were, Judaizing tendencies, different forms of 
Gnosticism, Montanism, Manichseism, Arianism, &c. 
C 



34 Historic o.l Sketch. 

thrown to wild beasts, others roasted in an iron 
chair, and many were beheaded.'' But the blood 
of martyrs proved to be the seed of the church. 
The few fishermen and tentmakers, sustained by 
their invisible but divine Master, fought their way 
against the pride of power, the pomp of opulence, 
and the sensuality of lust, until the banners 
Christianity, which were first unfurled in the val- 
leys of Judea,were waving in triumph over the pal- 
ace of the Caesars; and Eome, the mistress of the 
world, was compelled to do homage to the crucified 
Xazarene. 

UNION OF CHEECH AND STATE UNDER 
y-TAXTI>-E. 

But the gradual union of Church and State un- 
der Constantine the Great and his successors, in the 
fourth century, ultimately exerted a deleterious in- 
fluence. The grant of fixed salaries to min : ~ 
and various other immunities, such as exemjnion 
from the performance of military and also of - 
civil duties, and the legal sanction of numerous be- 
quests to the church, tended eventually to secularize 
the ministers and divert their attention from the 
spiritual duties of their holy calling. It favored 
the introduction of more ostentatious forms and 
ceremonies into the public worship, and diverted 
both ministers and people from their great vocation, 



Else and Corruptions of Papacy. 35 

to labor for the conversion of the world. Eventu- 
ally the bishops were invested with civil and crimi- 
nal jurisdiction over the priests, and in specific cases 
over others also, and thus civil and ecclesiastical 
governments were commingled to the detriment of 
both. 

RISE OF PAPACY. 

The establishment of popery in the seventh cen- 
tury completed the subjection of the church to cor- 
rupt and secularizing influences, When in A. D. 
606, the tyrannical Greek emperor Phocas, in order 
to secure the favor of Boniface the III., bishop of 
Eome, was induced to acknowledge him as the head 
of the universal church on earth, even over the 
bishop of his own capital, Constantinople : and when 
in A. D. 794, at the downfall of the kingdom of 
the Lombards, and of the Exarchate of Kavenna, 
the latter territory was granted by Pepin, king of 
France, to the Roman See, and the pope was thus 
also made a temporal prince ; the death-blow was 
given to spirituality in the Romish church. The 
popes, cardinals, and bishops were still more inflated 
by their civil elevation, and finally lost the spirit of 
Him, who said, "My kingdom is not of this world." 
Vital godliness was in a great measure banished 
from the church, and though God had at all times 
a seed to serve him, it is appalling to contemplate 



36 Historical Sketch. 

the corruption pervading the visible head and mem- 
bers of the church, and their total forgetfulness of 
the grand object of their sacred vocation. 

The popes themselves were not unfrequently infi- 
dels, even denying the immortality of the soul, and 
their courts the seats of the most debasing licentious- 
ness and debauchery. The pretended celibacy of the 
priests, which, after having for several centuries been 
introduced in different places, was universally en- 
forced by pope Gregory VII., celebrated for his licen- 
tious intrigues with princess Matilda, in the eleventh 
century, produced the most disastrous consequences. 
According to the testimony of Romish authors them- 
selves, such as Clemangis, George Cassander, St. 
Ligori, and the late Cardinal de Ricci, the most ap- 
palling scenes of corruption and licentiousness char- 
acterized not only the nunneries and monasteries, but 
also the private priests, bishops, and popes.* Even 
entire councils have testified to the same fact, such 
as the council of Moguntia, A.D. 800, the council 
Enhamense, A.D. 1009, and others of later date. 
In short, so loud and urgent was the call for a refor- 
mation, even by many among the Romanists them- 

* For extensive particulars and authorities to prove this 
general corruption, in modern as well as ancient nunneries 
and priests, in America as well as in Europe, we refer the 
reader to our Discourse on the Reformation, ed. 5th, pp. 42 
to 66, and passim ; and to other authors there named. 



Rise and Corruptions of Papacy. 37 

selves, that the council of Constance, corrupt as it 
was, declared, A.D. 1514-18, that a reformation was 
needed both in the head and members of their church / 
The ignorance not only of the people, but also of the 
higher clergy and bishops themselves, was, even 
shortly before the Reformation, almost incredible. 
The monks attributed all heresies to the Greek and 
Hebrew languages, especially to the former. "The 
New Testament," said one of them, "is a book full 
of serpents and thorns." "Greek," continued he, 
"is a modern language, but recently invented, and 
against which we mnst be upon our guard.. As to 
Hebreiv, my dear brethren, it is certain that whoso- 
ever studies that, immediately becomes a Jew" 
4 




CHAPTER IV. 




Reformation of the Sixteenth Century. 

WHILST the Roman pontiff Leo X. slum- 
bered in imaginary security at the head 
of the church, and saw nothing through- 
out the vast extent of his dominions but 
tranquillity and submission,* whilst the friends of 
genuine religion almost despaired of seeing the much 
longed-for reformation, an obscure and inconsider- 
able monk arose, on a sudden, in the year 1517, and 
laid the foundation of this long-expected change, by 
opposing himself alone, with undaunted resolution, 
to the torrent of papal ambition and despotism. 
This remarkable man was Martin Luther, a native 
of Eisleben, in Saxony, a monk of the August inian 
Eremites, and at the same time professor of theology 
in the University of Wittenberg, established a few 
years before by Frederic the Wise. "That Luther 
was possessed of extraordinary talents, uncommon 
genius, a copious memory, astonishing industry and 

* See Dr. Moslieim's History in loc, McLean's version. 

(38) 



Reformation of the Sixteenth Century. 39 

perseverance, superior eloquence, a greatness of soul 
that rose above all human weaknesses, and consum- 
mate erudition for the age in which he lived, even 
those among his enemies who possess some candor, 
do not deny." * Sustained by the hand of Provi- 
dence, and aided by a numerous band of worthy 
coadjutors, he was enabled to carry on this glorious 
work, until the power of popery was broken in a 
large part of Europe, and the well-known Reforma- 
tion was established by law. 

We may premise that this wonderful revolution 
w r as not of a political character. It was not de- 
signed to give birth to a new nation, but to a new 
organization of the intellectual and religious ener- 
gies and pursuits of the civilized world. It was re- 
generative of that which had been lost or dead in the 
interests and pursuits of men, and conservative of 
that which was true and good, and had thus far 
survived amid the mass of papal corruption. Of 
this grand revolution, this glorious w r ork of reform, 
the celebrated historian, Dr. D' Aubigne, thus speaks : 

" It is in Germany especially, that we shall see and 
describe the history of the Reformation. It is there 
we find its primitive type, — it is there that it offers 
the fullest development of its organization. It is 
there that it bears above all the marks of a revolu- 
tion, not confined to one or more nations ; but on the 
* Murdock's Mosheim, vol. iii. p. 19. 



40 Lather both Subject and Agent of the Reformation. 

contrary affecting the world at large. The German 
Reformation is the true and fundamental Reforma- 
tion. It is the great planet, and the rest revolve in 
wider or narrower circles around it, like satellites 
drawn after it by its movement," etc. 

The corruptions of Romanism from which the 
Reformation delivered those countries that embraced 
it, consisted in a vast amount of moral pollution, 
sanctioned in great measure by the superstitious rites 
and corrupt doctrines of the church, which encour- 
aged every form of vice, by providing easy absolu- 
tion for its perpetration. The great and constant 
effort of Luther was to expose the corruptions of 
the priesthood and church, and to restore the prim- 
itive purity of scriptural truth or doctrine. 

What gave to Luther such extraordinary control 
over the populace in his discourses in the earlier 
stage of the Reformation, and such unusual success 
in his efforts at reform, was the met that he was 
simultaneously the subject and the agent of the Re- 
formation. God was at the same time reforming 
him, and using him to reform the church. He had 
been sincere in his early belief of the doctrines of 
popery ; but was an unconverted man. Every ray 
of light which taught him to see one doctrinal error 
after another, also taught him to perceive the de- 
pravity of his own heart, filled his soul with religious 
conviction, and caused him to discuss those errors 



Reformers before the Reformation. 41 

with the ardor and solemnity of a self-convicted sin- 
ner. His doctrinal progress always was accom- 
panied with new practical light and experience to 
his own mind, until at last, when he reached the 
true doctrine of justification by faith without works, 
he also felt himself a new creature in Christ Jesus, 
rejoiced in the sense of pardoned sin, and preached 
the novel doctrine with all the ardor and self-con- 
viction of one who had himself recently been plucked 
as a brand from the everlasting burning. 

The design of our work forbids us to follow the 
successive steps of this unexampled religious re- 
volution. Our limits allow us at most to enumerate 
some of the prominent features by which it was dis- 
tinguished. 

The Reformation was not a sudden transition from 
the midnight darkness of superstition, to the meridian 
light of divine truth. As all changes of this kind 
are gradual, so here also the providence of God had 
for several centuries, progressively, prepared the way 
for the success which attended the efforts of the great 
reformers. The influence of Wickliffe in England, 
and Conrad Stickna and John Milicz in Prague, in 
the fourteenth century, and of John Huss and Je- 
rome, of the same city, in the fifteenth century, had 
tended to enlighten the Catholic world, in some 
degree, on the corruptions of the popes and priests. 
The positions maintained by these reformers and 
4* 



42 Reformers before the Reformation. 

their followers, known as Hussites and Taborites, 
were the following, viz. : the unrestricted preaching 
of God's word ; the restoration of the cup to the laity ; 
the divesting of the priesthood of its secular power 
and wealth ; the introduction of a more rigid and scrip- 
tural church discipline; the abolition of monasteries, 
and of images in worship ; the rejection of the doc- 
trine of Purgatory and Auricular Confession. Now, 
as thousands of German students frequented the Uni- 
versity of Prague, it is easily perceptible that, return- 
ing to their native land, they would disseminate some 
light not entirely uninfluential in preparing the way 
for the efforts of the illustrious reformer of Wittenberg 
and his more perfect work in the succeeding century, 
especially among those acquainted with the writings 
of Huss. The priesthood were moreover very gen- 
erally detested by the masses on account of their im- 
moralities, and by the better classes on account of 
their ignorance and want of social culture. The 
papal hierarchy had also become offensive, and a 
burden to the crowned heads of Europe, who were 
on that account willing to see it humbled. 

The commencement of the public work of Refor- 
mation, as is well known, was made by Luther's pro- 
test against the sale of papal indulgences vended 
around Wittenberg by Tetzel, and by his publishing 
ninety-five theses or propositions, exposing their un- 
scriptural character and destructive influence on the 



Sketch of Luther. 43 

souls of men. But the Reformation properly began 
some years before in the heart of Luther himself. 

When eighteen years of age, in 1505, he entered 
the monastery, with a terrified conscience for the 
purpose of saving his own soul. From that time 
till he published his theses and preached against 
indulgences, in 1517, the thirtieth year of his age, 
he was the subject of progressive religious exercises 
and experience. Soon after his transfer to the 
monastery at Yfittenberg, and his appointment as 
professor in the University, Dr. Staupitz, the super- 
intendent of the Augustinian monasteries, urged 
him to direct his attention to preaching. To this 
request of his beloved superior, Luther yielded, and 
soon after commenced to preach, first, in the clois- 
ter or saloon of the monastery, and afterwards in 
the parish church of "Wittenberg. Here his pulpit 
performances arrested general attention, even long 
before he inveighed against indulgences, not only 
on account of his superior eloquence, but also of 
their unusual practical excellence, and the remark- 
able spirituality of his explanations of the doctrines 
of the church. In the words of Montgomery : 

" So felt the young Reformer, when he rose 
Within the square, high-fated Wittenberg, 
Where the grey walls of St. Augustine's fane 
Crumble in low decrepitude and dust, 
And from his pulpit piled with simple planks, 



44 Deeds of Luther. 

Blew the loud trumpet of salvation's truth 
Whose echoes yet the heart of empires wake 
To fine pulsations, free as Luther loved ! 
Eye, cheek, and brow with eloquence arrayed 
As though the Spirit would incarnate be, 
Or mind intense would burn its dazzling way 
Through shading matter — like a second Paul, 
Flaming with truth, the fearless herald poured 
Himself in language o'er the list'ning hearts 
Around him! — like a mental torrent ran 
The rich discourse, and on that flood of mind 
Nearer and nearer to the Lamb's white throne 
The soul was wafted : Christ for man, 
And man for Christ, and God for all he proved, 
And hid himself behind the cross he raised." 

After the degree of Doctor of Divinity had been 
conferred on him, he also commenced lecturing on 
the Scriptures in the University, in 1512. From 
this time his University instructions assumed more 
of a religious character. The fame of Aristotle 
and of the scholastic writers was now gradually 
supplanted by that of Augustine and the word of 
God; and he exerted an important and increasing 
influence on the thousands of students who flocked 
to hear him, so that he had acquired great celeb- 
rity and influence before he publicly commenced 
the proper work of the Reformation. When he 
therefore posted up the ninety-five theses, and be- 
gan to preach and lecture on them, all eyes w< re 



Deeds of Luther. 45 

fixed upon him, not knowing whereunto this thing 
would grow. From this time for nine and twenty 
years, he ceased not to labor and teach in the Uni- 
versity and in the pulpit, publicly and privately, 
by his manly and melodious voice and his prolific 
pen ; rilling the country by his numerous pamphlets 
and books, of which numbers appeared every year, 
by his extensive correspondence, exerting a wide- 
spread influence on learned men, princes, and no- 
blemen of all grades. But most of all did he en- 
lighten the minds of learned and unlearned, of rich 
and poor, of high and low, by his excellent transla- 
tion of the word of God into the vernacular lan- 
guage of the land. By this noble work, men of all 
classes could examine the infallible word of God 
for themselves, could test the truth of his charges 
against the corruptions of the Roman hierarchy. 
Thus was the great work of the Reformation based 
upon a rock, and a large portion, not only of Ger- 
many, but of the other nations of Europe, rescued 
from the superstitions, the self-delusions and errors 
of Popery, as well as taught to know and love the 
pure doctrines of primitive Christianity. 

Such and so great was the work, which God ac- 
complished for his church, through the instrumen- 
tality of his servants, Luther, and a long catalogue 
of devoted and noble-hearted fellow-laborers, in 
Germany and other countries of Europe. 



CHAPTER V. 



Organization of the different Protestant Be- 
nominations of Europe. 




p.@?_^2j 'HE glorious work of the Reformation was 
jlfyb introduced into the different countries of 
Europe at different times and by different 
agencies. The peculiar circumstances of 
each country gave a peculiar direction to the course 
of events, and thus impressed a peculiar structure 
and character alike on the work and its results. 
On the continent the views of Luther moulded the 
church in Germany, Denmark, Sweden, and Nor- 
way, and hence the Lutheran church was estab- 
lished by law in those countries. The doctrines of 
Zwingli prevailed in the greater part of Switzer- 
land, and those of Calvin in the Cantons of French 
origin, as also especially in Scotland and some parts 
of England. These churches also were severally 
established by the civil governments. In different 
portions of Germany, Reformed and also Romish 

(46) 



Nature of Primitive Union. 47 

churches coexist with the Lutheran, the rights of 
each being secured and adjusted by the civil law. 

Even in Europe, where the civil government pre- 
scribes metes and bounds to each of the several de- 
nominations, controversies, jealousies, and conten- 
tions not unfrequently occur ; and in Great Britain, 
and especially in the United States, where religious 
freedom is entirely unrestrained, and the right of 
ecclesiastical secession unlimited, the number of 
sects and denominations is greatly multiplied. 

Hence, whilst contemplating the church of the 
Redeemer from the time when the Master taber- 
nacled on earth to the present day, w T e are forcibly 
struck by the contrast between the manifest unity 
in the earlier centuries, and the multitude of her 
divisions since the Reformation. During the former 
period, the great mass of the orthodox Christian 
community on earth constituted one universal, i. e. 
catholic church, excepting only several compara- 
tively small clusters of Christians, such as the Don- 
atists and Novatians. During the earlier centuries, 
the apostolic and succeeding churches existed under 
the form of Indejiendency or Congregationalism; 
each church having final jurisdiction over its own 
affairs, aided by voluntary mutual consultations be- 
tween contiguous churches. Then their union con- 
sisted, neither in the subjection of the churches, in 
an entire nation, to one supreme judicatory ; much 



48 Nature of Primitive Union. 

less in the subjection of the entire church on earth 
to one visible head or pope. Nor did absolute una- 
nimity of religious opinions then exist. But the 
manifestations of unity in the church consisted, 
first, in unity of name : all churches being known as 
Christian, and only Christian churches, their geo- 
graphical designation sufficing to distinguish them 
from each other. Secondly, it consisted in unity in 
the profession of fundamental doctrines, expressed 
most probably in something like the so-called Apos- 
tles' Creed. Thirdly, unity in the mutual acknowl- 
edgment of each other's acts of discipline, and finally 
in sacramental and ministerial communion. 

After the union of Church and State under Con- 
stantine the Great, the church was divided accord- 
ing to the political departments of the Roman Em- 
pire, being controlled by bishops and patriarchs, 
and finally, in the seventh century, the entire West- 
ern empire was subjected to the ecclesiastical do- 
minion of the pope at Rome. Since the blessed 
Reformation, the purest portion of God's heritage, 
the Protestant world is cleft into a multitude of 
parties, each claiming superior purity, and each 
maintaining a separate ecclesiastical organization. 
The separation of the Protestants from the Papal 
hierarchy was an unavoidable duty; for Rome had 
poisoned the fountains of truth by her corruptions, 
and death, or a refusal to drink from her cup, was 



Protestant Denominations. 49 

the only alternative. Babylon the Great was fallen 
under the divine displeasure, and the voice from 
heaven must be obeyed, " Come out of her, my people, 
that ye be not partakers of her sins, and that ye 
receive not her plagues." But that Protestants 
themselves should afterwards separate from each 
other ; should break communion with those whom 
they professed to regard as Brethren, and organize 
entirely independent of each other, was inconsistent 
with the practice of the apostolic church, and at 
least in the extent to which it was carried, and the 
principles on which it was based, detrimental to the 
interest of the Christian cause. 

But it should not be forgotten, that the position 
thus assumed was, so far as ulterior results are 
concerned, rather adventitious than designed. The 
Protestant churches struggled into existence amid 
circumstances of excitement, oppression, and agita- 
tion, both civil and ecclesiastical. This state of 
things was highly unpropitious, alike to the forma- 
tion of correct views of church polity in theory, and 
their introduction in practice. The Reformation 
itself could not have been effected, except by the 
aid of the civil arm, which protected its agents from 
Papal vengeance. A total exclusion of the civil 
authorities from ecclesiastical action would prob- 
ably have blasted the Reformation in the bud, even 
if the views of the earlier reformers had led them 
5 D 



50 Origin of Protestant Denominations. 

to desire such exclusion. Owing partly to these 
circumstances, and partly to the remains of Papal 
bigotry still adhering to t^eru, the Protestants in 
different countries necessarily assumed organiza- 
tions, not only entirely separate, as in some respects 
they properly might be, but having little reference 
to the church as a whole, and calculated to cast 
into the background the fundamental unity actually 
existing between them. Without entering into a 
detail of their origin, it may be interesting to the 
popular reader to refer to the successive dates of 
their formation. 

The Lutheran Church grew up with the Reforma- 
tion itself, which commenced in 1517. The early 
history of the one in Germany, Denmark, Sweden 
and Norway is also the history of the other. The 
commencement of the church may be dated either 
irom 1520, when Luther renounced his allegiance 
to popery, by committing the emblems of Papal 
power, the papal bulls and canons, to the flames ; 
or, more properly, it may be fixed at 1530, when the 
Reformers presented their confession of faith to the 
Emperor and Diet at Augsburg.* 

* At the present (1867) time the number of Lutheran 
population is estimated as follows : 

In Protestant Germany, . . . 24,000,000 
Prussia, 5,000,000 



29,000,000 



Protestant Statistics. 51 

The German Reformed church was next estab- 
lished, through the agency of that distinguished 
servant of Christ, Zwingli. He commenced his 
public efforts as a Reformer in 1519, by oj)posing 
the sale of indulgences by the Romish agent Samp- 
son. In 1531, a permanent religious peace was 
made in Switzerland, securing mutual toleration 
both to the Reformed and the Catholics, and thus 
stability was given to this portion of the Protestant 
church.* 

The Episcopal church may be dated from 1533, 
when Henry VIII. renounced his allegiance to the 

29,000,000 

In Sweden, . 3,000,000 

Denmark, 2,000,000 

Norway, 1,500,000 

Poland and Russia, . . . 2,500,000 

Austria, Hungary, Bohemia, . . 1,500,000 

United States and Canada, . . 1,000,000 

West Indies, ..... 100,000 

Brazil, 100,000 

South American States, . . . 50,000 

40,750,000 
The Lutheran Church in the United States has 40 Synods, 
1573 ministers, 2713 congregations, 300,000 communicants, 
and a population of about 1,000,000. 

* The German Reformed Church has in the United States, 
1184 churches, 453 ministers, and 110,760 members. Of 
the numerical strength of this denomination in Europe, we 
lave 6een unable to obtain any definite and reliable figures. 



52 Protestant Statistics. 

Pope, and separated the Church of England from 
the papal see; although the work of actually re- 
forming the corruptions of this church was accom- 
plished at a later date.* 

The Baptist church may be referred to the year 

1535, when Menno Simon commenced his career; or 

1536, when it was regularly organized. It, however, 
also traces its history back to the ancient Wal- 
denses.f 

The Cahinistic or Presbyterian church, using the 
phrase to designate the church established by Calvin 
himself, may be dated at 1536, when he was ap- 
pointed minister at Geneva ; or more properly in 
1542, when he established the presbytery there. 
The Presbyterian church in England, Scotland, and 
America, may be regarded as a continuation of the 
church founded by this eminent servant of God.]; 

* The Episcopal Church in the United States contains 33 
Dioceses or Synods, 43 bishops, 2147 ministers, 165,652 
members. In England and Wales, in 1851, there were 14,077 
Episcopal churches and chapels, and probably about the 
same number of ministers. 

f The Associated Baptist churches in the United States 
contain 481 Associations, 9659 churches, 6259 ordained 
ministers, 1171 licentiates, and 776,370 communicants. 

The Free-Will Baptists report 125 Associations, 1173 
churches, 905 ordained ministers, 165 licentiates, and 
51,775 communicants. 

J The Presbyterian Church proper, is divided into two 



Protestant Statistics. 53 

The Congregational or Independent church of 
modern times, may be dated from 1616, when the 
first Congregational or Independent church was or- 
ganized in England by Mr. Jacob.* 

The modern Moravian church, f or church of the 
United Brethren, may be regarded as originating in 
1727, when Count Zinzendorf and Baron Waterville 
were selected as directors of that fraternity. 

The origin of the Methodist church t may be 

separate organizations, popularly known as the Old and the 
New School Assemblies. 

The former reports, for 1866, thirty-five Synods ; presby- 
teries, 176; ministers, 2294 ; churches, 2608; communi- 
cants, 239,236. 

New-School Presbyterian Assembly reports for 1866 : 23 
Synods, 109 presbyteries, 1870 ministers, 115 licentiates, 
273 candidates, 161,539 communicants, and 163,242 Sunday 
School membership. — Minutes of Assembly for 1867. 

Cumberland Presbyterian churches, 1312 ; ministers, 
1207; members, 113,300. Other minor Presbyterian de- 
nominations: churches, 1088; ministers, 868; members, 
123,621. 

* Congregationalists count 3509 churches, 2902 minis- 
ters, and 350,021 members. 

f Moravians have 34 churches, 48 ministers, 6334 mem- 
bers, in the United States. 

J The Methodist Episcopal Church has 67 Annual Confer- 
ences ; the number of local preachers is 8602, travelling 
preachers, 7576 ; making a total ministerial force of 
16,178. Total membership reported, is, 1,032,184. 
5* 



54 



Protestant Statistics. 



traced to 1729, when its honored founder, John 
Wesley, and Mr. Morgan commenced their meetings 
for the practical study of the sacred volume. 

Numerous other denominations, of minor extent, 
are found among us, whose principles coincide more 
or less with those of the churches here specified. 
All these together constitute the aggregate body of 
Protestants, and are the great mass of the visible 
Church of the Redeemer, engaged in promoting his 
mediatorial reign on earth, and owned in various 
degrees by the Saviour as his own people. 

The following general statistics may be regarded 
as reliable: 



Ecclesiastical Statistics of JLmerica 



Country. 


Total Popu- 
lation. 


Protestant. 


Roman 
Catholic. 


Total Cliris- 
tians. 


Russian America 


54,400 

4,400,913 

31,429,891 

7,661,000 




10 700 


British America 


2.590,000 
25,000,000 


1,7W,000 
3,000,000 
7,661,000 

2,227,000 

21,200,000 

289,000 

30,000 


4,350,000 

28,000,000 

7,661,000 

•' 227 000 


United States 


Mexico 


Central America 


2,227,000 

21,278,743 

301.323 

85,792 

47,029 

18,000 

2,032,062 

560.000 

319,000 




South America 


50,000 


21,250,000 

289,000 
62,000 


French Possessions 


Dutch " 


32,600 
\ .... 55,000 


Danish " 


Swedish " 


10,000 ... 


Spanish " 


2,032,000 
550,000 


2,032,000 
560,000 


flayti 


10,000 


Free Indians 












70,415,153 


27,737,600 


38,759,000 


66,516,600 



Protestant Statistics. 



55 



Hcliffious Denominations in the United States. 



Denominations. 


Churches. 


Ministers. 


Members. 








22,000 
6,820 

1,143,340 
66,000 
7,354 








Baptists : 


13,178 

1,890 

69 

19 

1,341 

84 

289 

210 

328 

1,890 

2,310 

2,999 

356 

2,147 


9,370 

892 

85 

17 

1,329 

68 

139 

105 

273 

1,575 

1,575 

2,721 

276 

2,147 








3,300 


Free Will 


62,707 




7,700 




15,400 

22,000 

41,096 

330,000 

198,000 










Congregationalists : 

Orthodox 


285,021 

33,000 

165,652 






Friends : 

Orthodox 


59,400 


Hicksite 






44,000 

3,300 

110,760 








German Reformed..... 


1,184 

178 

2,713 

10,418 
1,178 


453 

""l,573 

7,281 
2,720 


Israelites .. 


220,000 


Lutherans , 


297,761 


Methodists : 


1,010,515 

549,663 

99,000 

52,126 

23,100 

250,332 

161,539 

113,300 

11,000 


Church South 




Evangelical Association 


624 


405 




Presbyterians : 

Old School 


2,608 

1,696 

1,321 

122 

82 

497 

202 

49 
15 
79 
42 
440 

2,642 
60 
34 

1,173 
727 


2,294 

1,870 

1,207 

59 

62 

466 

122 

15 

17 

84 

43 

450 

2,432 

51 

48 

1,550 

949 


New School 


Cumberland 


Reformed ... 


" Synod 


7,315 
63,323 
14,227 

1,112 

1,794 
10,450 

4,400 
56,680 


United 


United Synod of Presbyterian Church.... 
Old School (in the Confederate States)... 

Associate Synod of North America 

" " of New York 


" " of the South 


Free Presbyterian Synod of the U. States 
Reformed Protestant Dutch Church 


Roman Catholics 


Swede nborgians, (New Jerusalem Church)... 
United Brethren, (Moravians) 


5,500 

6,334 

112,841 


United Brethren in Christ 


Universalists 









56 



Protestant Statistics. 



Ecclesiastical Statistics of -t.it rope. 



Population. R. Catholic. Protestaut. 



Portugal 

Spain 

Trance 

Austria, (including Tenetia) , 

Prussia 

The other German States (exclusive of\ 

Holstein, Lauenburg, Luxemburg, and 

Limburg 

Italy, (including the Papal Territory and 

San Marino, but exclusive of Yenetia).. 

Switzerland 

Holland, (inclusive of Luxemburg and 

Limburg) * 

Belgium 

Great Britain 

Denmark Proper, (inclusive of Iceland 

and the Faroe Islands) 

Schleswig, Holstein. and Lauenburg 

Sweden 

Norway 

Russia, (inclusive of Poland and Finland).. 

Turkey 

Greece , 



3.923.410 
16.560,813 
37.472.732 
35.019.05S 
1S,497,45S 



17,046,137 

22.430.000 
2,510,494 

3.569.456 

4.731.957 

29,307,199 

1,004,473 

3,84 B88 

16,440,000 
1,343,293 



3,913.000 
: . " - M 
35,734,667 

6,867,574 



5,587,473 

21.350.000 
1,023,430 

1.250.000 

6,000.000 

! 2,000 
4,000 



m\ 13S,103,332 65,SS0,534 



7,000 

10,000 

1.561.250 

3.233.4^6 

11,2S7,44S 



11,075,502 

50.000 
1,482,848 

2.023.000 

23,000,000 

2,670,000 

5,463,000 

3,940.000 

40,000 

2,000 





CHAPTER VI. 

Special History of the Evangelical Lutheran 
Church. 




HE rise and progress of the Evangelical, 
or, as it was subsequently styled, the Lu- 
theran Church, as a separate denomina- 
tion, or branch of the Christian church, 
were gradual. Its incipient period was December 
the 10th, 1520, when Luther, after having been 
summoned by the Pope to recant his alleged errors, 
committed the papal bull, decretals and canons to 
the flames, in presence of an immense assemblage of 
all ranks and orders of people, without the Elster 
gate of Wittenberg, which was near his residence 
and the University ; thus voluntarily withdrawing 
from the corrupt church of Rome. He thereby openly 
renounced his allegiance to the papal chair, and 
rendered the expected papal bull of excommunica- 
tion a blow into the air. The second period, from 
which some have dated the origin of the renovated 
church, is January 6th, 1521, when the papal bull 

(57) 



58 Design of the Augsburg Confession. 

of excommunication was hurled at Luther by Leo 
X. The third period is 1530, during the Diet at 
Augsburg, when the celebrated Confession, or, as it 
was first termed, Apology, was published, and the 
doctrinal system of the Lutheran Church first offi- 
cially announced to the world. The doctrinal errors 
of Rome were repudiated successively by the great 
Reformer, as his own convictions of bible truth 
became clearer; and his followers embraced his 
amended views as they were progressively published. 
The Confession of Augsburg was prepared by 
Melanchthon, and submitted to Luther after it was 
composed, and was approved by him. Yet various 
alterations were subsequently made by Melanchthon. 
It was not intended as an entire exhibition of the 
system of doctrines which the reformers had em- 
braced, so much as a statement of doctrines of the 
ancient church retained by them, with a list of the 
principal abuses which had crept into the Romish 
church, presented in order to convince the emperor 
and Diet, that the points of Protestant divergence 
were neither so numerous nor so great as to make 
it improper to tolerate them.* " These," say the Con- 
fessors in the conclusion of their Confession, " are 
the principal articles which are regarded as disputed. 

* See C. Niemeyer's "Melanchthon im Jahre der Augs- 
burgischen Confession." Halle, 1830, passim. See Schmuck- 
er's "Vindication of American Lutheranism," pp. 47—54, 

74-78. 



Design of the Augsburg Confession. 59 

For, although we might have enumerated many other 
corruptions and errors, yet, in order to avoid pro- 
lixity and length, we have mentioned only the 
principal, from which the others can easily be esti- 
mated."* From that time the Augsburg Confession 
was regarded as the most authentic exhibition of 
the Lutheran doctrines, although the pastors of the 
church were not required to pledge themselves to 
all its teachings. The Ecumenical creeds of the 
earlier centuries were also held in high esteem. 
Other writings, called forth by transpiring emer- 
gencies, also acquired great authority in the church, 
such as the Apology to the Augsburg Confession by 
Melanchthon; the Catechisms of Luther, the Smaller 
one composed for the instruction of the rising genera- 
tion, whilst the Larger Catechism w r as for the benefit 
of the ministers ; and the Smalcald Articles, prepared 
by Luther for submission by the Protestant princes 
at the expected general council of Mantua. 

Yet were not any of these documents made abso- 
lutely binding on the ministers generally, until fifty 
years after the publication of the Augsburg Confession, 

* Dies sind die fumehmst en Artikel, die fur streitig geacht 
werden. Denn wiewohl man vielmehr Misbrauch und Unrich- 
tigkeit h'atte anziehen konnen, so liaben wir doch, die Weit- 
lliungkeit und L'ange zu verhuten, allein die furnehmsten 
gemeldet, daraus die andern leichtlich zu ermessen." Aug. 
Confession, Art. XXVIII., p. 69 of Muller's ed. 



60 Lather's Testimony against Symbolic Coercion. 

and thirty-four years after Luther 9 s death. During 
the whole lifetime of the great Reformer himself, 
and during more than half a century from the origin 
of the Lutheran Church, her ministry were net bound 
by an oath or subscription to absolute conformity to 
any human creeds, whilst certain standard works 
were regarded as fair exponents of the leading doc- 
trines of the Gospel. In no instance did Luther, 
during his whole life, propose to haye the ministry 
bound to any human creed. The spirit of Luther 
was, therefore, one of Protestant liberty, and the 
church, which he was instrumental in founding and 
deyeloping, during the first half century of her his- 
tory, occupied substantially the ground, as to creeds, 
that our General Synod has done and still does, re- 
quiring assent to the Augsburg Confession, only so 
far as fundamentals are concerned. Hear the lan- 
guage of this fearless and enlightened servant of 
Christ. 



FOLLY OF ALL ATTEMPTS OF CONSTRAINT IN 
MATTERS OF FAITH.* 

" Whenever we attempt to lay a law upon men 

that they should believe so and so, then certainly 

God's Word is not there ; if God's Word be not there, 

it is uncertain whether he desires it ; for what he 

* Lather's Works, vol. xviii. pp. 394, 



Luther's Testimony against Symbolic Coercion. 61 

does not command, we are not certain whether that 
pleases him ; yea, we are certain that it does not 
please God. For he wishes our faith to be grounded 
entirety upon his Divine Word, as he says in Mat- 
thew xvi., ' On this rock will I build my church/ and 
in John x., ' My sheep hear my voice and know me, 
but the voice of a stranger will they not hear, but 
flee from him.' From this it follows that worldly 
power drags men to eternal death by such insolent 
command : for it forces them to believe as right and 
certainly pleasing to God, what is uncertain, yea, 
certain that it displeases, because there is no clear 
Word of God there. Whoever believes as right what 
is wrong or uncertain, denies the truth, which is God 
himself, believes in falsehood and error, and holds 
to be right what is wrong. Therefore it is, in the 
highest sense, a foolish thing when they say we shall 
believe the Church, the father and the councils, when 
there is no Word of God there. They are the devil's 
Apostles who could give such commands, and not 
the Church ; for the Church does not command, unless 
she is certain that it is God's Word, as St. Peter says : 
'Let him that speaketh, speak as the oracles of God.' 
But they are far from proving that the determina- 
tions of the councils are the oracles of God 

No one can command the soul, unless he knows how 
to direct the way to heaven. This no man can do, 
but God alone. Therefore in the matters which 



62 Luther' } s Testimony against Symbolic Coercion. 

concern the salvation of the son], nothing but the 

Word of God is to be taught and received 

Tell nie now, how much wit must the head have 
who would propose law at a place where he has no 
authority ? Who would not consider it foolish to 
command the moon to shine when we please ? How 
would it appear for those at Leipsig to lay a com- 
mand upon us at Wittenberg, or for us at Witten- 
berg upon those at Leipsig? Therefore every 

man believes as he believes, at his own peril, and 
must see to it that his faith is right. For as little 
as another can descend to hell or ascend to heaven 
for me, so little can he believe or not believe for me; 
and as little as he can lock or unlock heaven for 
me, so little can he drive me to faith or unbelief. 
As then it lies upon, each one's conscience how he 
believes or does not believe, provided he does not 
thereby disturb temporal government, it must also 
be satisfied and attend to its own business, and let 
each one believe thus or so, as he can and will, and 
urge no one with force. For it is a free work which 
concerns faith, to which no man can be forced. Yea, 
it is a divine work in the spirit. Let it not be said 
that external power can force or produce it. It is 
therefore the expression of common sense, win n 
Augustine says : ' We cannot and should not drive 
any man to faith.' 

"These miserable, blind people do not see what a 



Luther' 6 Testimony against Symbolic Coercion. 63 

vain and impossible thing they undertake. Vio- 
lently as they command, and though they almost 
rave, they cannot bring the people further than to 
follow them with the mouth and the hand ; the heart 
they cannot force, though they tear themselves in 
pieces ; for it is a true proverb, ' Gedanken sind zoll- 
frey;' thoughts are free. What is the result, then, 
when they endeavor to force the people to believe 
in the heart — which is impossible — but that they 
drive weak consciences with force to lie, to deceive, 
and to speak otherwise than they believe in the 
heart. They burden themselves with horrible sin of 
others. For all the lying and false confessing which 
such weak consciences do return upon him who 
forces them, it would be better — though the people 
should err — to let them err, than to drive them to 
lie, and to speak contrary to what is in their heart ; 
for it is not right to prevent a less evil by a greater. 
Page 408. " Over against all this we say, let the 
councils conclude and determine concerning tempo- 
ral things, or concerning things not yet expounded ; 
but where God's Word and will are clear, we will 
not wait for the determinations of council or Church, 
but fear God, go forth and do it, without thinking, 
whether there be council or not. For I will not 
wait to see whether councils will conclude, whether 
I shall believe in God the Father and Maker of 
heaven and earth, in his only-begotten Son Jesus 



64 Luther's Testimony against Symbolic Coercion. 

Christ our Lord, &c, nor what I am to believe, in 
regard to open, clear, and certain parts of Scripture 
which are necessary and useful to me. For if coun- 
cils should delay, and I should die in the mean- 
time, what would become of my soul, if it should 
not know already, but must wait for the councils to 
determine w T hat it is to believe, when faith is imme- 
diately necessary." 

Happy would it be, if the ultra-symbolists of our 
church, who manifest so w T arm a zeal for our immor- 
tal Luther, could rise to the spirit of the great Ke- 
former, and taking a lesson from his example, chas- 
ten their zeal by the knowledge it would afford 
them. Would that they could ponder the fact, that, 
though Luther published several writings contain- 
ing a condensed view of Scripture doctrine, such as 
his Catechisms, and the Smalcald Articles, and 
added his name to them, he never, no never, bound 
himself or others to receive them, or any other unin- 
spired productions, as his directory of faith. No, 
not a single one, even of his own writings, did he 
invest with this authority. Although so great a 
man, and so highly favored of God, he w T ell knew 
and acknowledged his own fallibility. He knew 
that if it were proper to make his writings binding 
on others, the productions of other men, equally 
learned and pious, of earlier and of later ages, would 
have the same claim ; and then might it be said, 



Forms of Government and Discipline. 65 

" that the world could not contain (understand and 
reconcile) the (mass of symbolic) books that should 
be written." Hence no uninspired books are in 
themselves binding on others, except by voluntary 
assent. It is the right and duty of the Church in 
every age to profess her own views of Bible truth ; 
but to exact assent from others only to the great 
concurrent views of fundamental truth, which the 
wise and good of all ages find in the Scriptures, and 
consider necessary to fraternal co-operation. These 
may be regarded as certainly taught in God's Word, 
and be employed in subjection to that Word, in the 
admission of church-members. 

As to forms of Government and Discipline, the 
Reformers were unable to carry out their own con- 
victions. They regarded parity of ministers as the 
primitive mode of government. But the Protestant 
princes, who had protected their life and liberties 
against their papal enemies, assumed the power of 
regulating the external affairs of the Church, and 
introduced some inequality on the ground of human 
expediency. They appointed a mixed commission 
of civil and ecclesiastical officers, under the name of 
Consistorium, to make all necessary arrangements 
touching public worship, the appointment and suc- 
cession of pastors, &c, thus again placing the Church 
under the control of the State. As to church Dis- 
cipline, Luther early saw the necessity of a Scrip- 
6* E 



66 Xo Uniformity 

tural discipline ; but also confessed at a later day 
his inability to carry his views into effect. Some 
few regulations of discipline were introduced into 
the various Church Directories (Kirchen-Ordnun- 
gen), adopted by the churches in different eountr: 
but nothing like a complete Scriptural church disci- 
pline was ever adopted in any part of our Church 
until 1823, when the General Synod of our Ameri- 
can Lutheran Church published theirs, which has 
now been circulated over our entire country with 
their English Hymn-book.* 

In regard to modes and for, >/?(/>, Luther 

was opposed to all coercion. u The heart," he says, 
"is the thing with which we must worship 
"As the external forms of worship neither justify nor 
condemn us before God, and as they, if prescribed 
as a law, may easily give rise to the superstitious 
belief that these external forms constitute the war- 
ship of God, and are necessary to salvation, and 
that the neglect of them is sinful, therefore the ex- 
ternals of worship should be free, and without eoer- 

* The first VII Chapters of the Formula, relating to con- 
gregations, were prepared by the present writer, and 
adopted by the Synod of Maryland and Virginia, in l v _ . 
at Cumberland, Md.. then adopted by the General Byi 
and recommended to all the churches. The Constitution 
for District Synods was prepared by the same hand, and 
adopted by the General Synod at Hagerstown. in l v - 



in Minor Parts of Worship, 67 

cion." In general, two different tendencies were 
manifested during the formation of the Lutheran 
Church. Some advocated the rejection of all rites 
and ceremonies not found in the Scriptures, whilst 
others evinced a more ritualistic spirit, preferring 
to retain all the customs of the Romish Church 
which were not clearly inconsistent with God's 
word. Each section of the Church was finally per- 
mitted to follow its own judgment in this matter, 
and the principle was adopted, and expressed in the 
Augsburg Confession, " That it is not necessary that 
the same human traditions — that is, rites and cere- 
monies instituted by men, should be everywhere 
observed." — Art. VII Each kingdom and princi- 
pality, and even city, had its own liturgy ; and whilst 
they all agreed in essential features, they differed 
widely in those things not decided in Scripture. 
The public worship was in a great measure restored 
to its primitive apostolic simplicity and spirituality, 
and consisted m preaching the Word, singing, prayer, 
and the administration of the sacraments. The cate- 
chetical instruction of the rising generation was uni- 
versally required. The greater part of the Romish 
festivals were rejected. Luther was, indeed, at first 
in favor of discarding all the festivals, except the 
Lord's Day, — thus agreeing with the position main- 
tained by Calvin and Zwingli. In his discourse on 
"Good Works," in 1520. Luther remarks : — " AH 



68 Luther on Festivals. 

the festivals ought to be laid aside, and the Sabbath 
alone be retained ; or, the festivals should be re- 
moved to the Sabbath." * At a later day he changed 
his opinion, and maintained that, in addition to the 
Lord's Day, several other festivals might be observed. 
In the churches of the General Synod, only those 
few festivals are observed which commemorate the 
fundamental facts of Christianity, viz., Christmas, 
Good Friday, Easter, Ascension Day, and Whit- 
suntide. The festival of the Reformation, to com- 
memorate the renovated Church of Christ, is also 
observed by many of our churches. 

Thus did the mother Church of the Reformation 
gradually assume definite and settled lineaments. 
This portraiture, however, did not, in all respects, 
reach the ideal at which the reformers aimed ; yet 
had a great work of God been achieved, and many 
millions of souls been rescued from the dominion 
of Papal ignorance and superstition, and restored 
to the purity of gospel truth. Nor would the reno- 
vated Church have failed to extend its limits into 
other portions of the Germanic empire, had it not 
been for the union of Church and State : " For," 
says Dr. Mosheim, " that very religious peace, which 
was the instrument of its stability and independence, 

* Luther s Works, (Walch's ed.) vol. x. pp. 1630 and 1G47. 
Zwingli, Explanation of the XXV Article. Calvin's Insti- 
tutes, Lib. ii. c. 8, &c. ; and Herzog's Encycl., vol. iv., p. 380. 



Why the Reformation ceased to spread, 69 

set bounds at the same time to its progress in the 
empire, and effectually prevented" its further ex* 
tension there. In the Diet of Augsburg, assembled 
in the year 1555, in order to execute the treaty of 
Passau, the several States that had already embraced 
the Lutheran religion were confirmed in the full 
enjoyment of their religious liberty. To prevent, 
as far as possible, the farther progress of the Eefor- 
mation, Charles V. stipulated for the Catholics the 
famous ecclesiastical reservation ; by which it was 
decreed, that " if any archbishop, bishop, prelate, or 
other ecclesiastic, should in time to come renounce 
the faith of Eome, his dignity and benefice should 
be forfeited, and his place be filled by the chapter 
or college possessed of the power of election." * 
Here, then, is the response to the oft-proposed in- 
quiry, Why did the work of the Reformation so 
abruptly terminate, and why has the Protestant 
Church in Germany remained stationary for three 
centuries ? 

For half a century after the publication of the 
Augsburg Confession, the Church as a whole was free 
from symbolic coercion. In 1580, the Form of Con- 
cord, together with all the other documents referred 
to, were combined into one volume; and by order 
of Augustus of Saxony, and subsequently other 

* See Dr. McLean's translation of Mosheim's History, vol. 
iii. p. 215, note K., by the translator. 



70 No Symbolical Boohs made binding 

civil authorities, was enforced in different kingdoms 
of Germany by the requisition of an oath from every 
minister in the land. This measure, though doubt- 
less prompted by a desire to promote harmony and 
peace, was unwise, un-Lutheran, and unscriptural ; 
as these books embraced a great many minor points 
of doctrinal opinion, which are not clearly revealed 
in Scripture, and are not necessary either to harmo- 
nious co-operation, or to the purity of the Church. 
For Paul admonishes us " to receive the brother 
(that is, him whom we regard as a brother in Christ), 
who is weak in the faith, (or, erroneous in some of 
his views of the faith,") but not for doubtful dispu- 
tation." A short creed seems to be necessary in 
order to preserve the purity of the Church, and had 
the Augsburg Confession alone been made binding, 
instead of the whole mass of symbolic books, equal 
in bulk to the Old Testament, the peace of the Church 
would have been better preserved, liberty of con- 
science have been respected, and the Church of the 
Eeformation been far more widely extended than she 
now is. But, controlled as the Church then was, and 
still is in Europe, she had no opportunity in her col- 
lective capacity to influence this subject then, or to 
effect any reform since. 

But the attempt to enforce the reception of the 
whole mass of the symbolical books proved i 
nal failure ; for the rulers of different kingdoms 



for half a Century. 71 

and principalities in which the influence of Luther 
predominated, and the Lutheran type of theology 
prevailed, wisely refused to accept some of these 
books as symbolical; whilst they regarded them 
as in other respects valuable productions. 

As it is important that the facts connected with 
the failure of this Collection of Symbols, or Book 
of Concord, to gain general acceptance in the Luthe- 
ran Church, should be known to her intelligent laity, 
we here introduce them from our History of the 
American Lutheran Church, to which the reader is 
referred who desires a more extended discussion of 
the subject. 

I. The Form of Concord, published 1580, was 
rejected by the following Lutheran nations, princi- 
palities, dukedoms, &c, and yet no one ever at- 
tempted to deny their right to the name Lutheran. 

1. The kingdom of Denmark. " The king, though 
invited to adopt it, refused to do so, by advice of 
his clergy, who disapproved of it, because peace and 
unity of doctrine prevailed in his dominions, and he 
feared its introduction would create strife and divi- 
sions. And so bitterly was he opposed to it himself, 
that he took the copy {decorated with gold and pearls) 
sent him from Germany, cast it into the fire, and made 
it a capital offence to introduce and publish it in the 
kingdom." Koellner's Symbolik, vol. i. pp. 575, 576. 



72 No Symbolical Books made binding 

And though at a subsequent period it acquired some 
popularity, and was practically used, it was never 
publicly acknowledged as a symbol. See Baum- 
garten's Erlseuterungen zum Concordienbuch, pp. 
184, 185. Mosheim's Eccles. Hist., vol. iii. p. 155, 
Murdock's edition. 

We add the testimony of Shubert's celebrated 
work on the Ecclesiastical and Educational Institu- 
tions of Sweden, as summarily given by Kcellner. 
After repeating in full the oath of ordination, which 
mentions, in addition to the three ancient creeds, 
only the Augsburg Confession, and refers to the 
Liber Concordia? as illustration of it, Kcellner adds 
this remark : " Upon the whole, the case of Sweden 
is like that of Denmark and of Holstein. It was 
from the beginning customary to bind one's self to the 
symbolical books, which were not adopted until after 
the time of the Reformation, only in as far as they 
were believed to agree with the holy Scriptures" In 
later times, it is customary in public documents, in- 
stead of the phrase, "the Lutheran doctrine" to use 
the more appropriate expression, " the pure evangeli- 
cal doctrine" Koellner's Symbolik, I., p. 122. 

2. The kingdom of Sweden did not receive it 
during the first thirteen years after its publication. 
Hear the testimony of that ultra-Lutheran historian 
Guericke, (Symbolik, 2d edition, pp. 112, 113.) 
"And if Denmark and Sweden, stopping at a still 



for half a Century, 73 

more youthful age in regard to Confessions, did not 
concede proper symbolical authority to the Apology 
to the Augsburg Confession, or to the Smalcald 
Articles, or the Larger Catechism of Luther, (and 
in Sweden not even the Smaller Catechism,) they 
would naturally be still less willing formally to 
acknowledge the Form of Concord." Guericke, 
Symb., pp. 112, 113. Still at a later period, in 1593, 
the Form of Concord received a tolerably formal 
acknowledgment, (ziemlich formliche Anerken- 
nung.) 

3. Hessia rejected it. 

4. Pomerania rejected it. 

5. Holstein rejected it for more than half a cen- 
" tury. 

6. Anhalt; and the cities of Strasburg, Frank- 
fort a. M., Speier, Worms, NiXrenberg, Magdeburg, 
Bremen, Dantzic, &c, &c. Kcellner, p. 577. 

II. The Smalcald Articles, published in 1537, 
■were rejected by Sweden and Denmark. In Sweden, 
the symbolic books generally are now regarded as 
an authorized explanation of the Lutheran faith ; 
yet the " Symbolical Books of the Danish church, 
lately published, like those of the Sivedish church 
in 1644, (entitled Confession of the Sivedish faith, 
approved by the council at Upsal in 1593,) contains 
only the three ecumenical confessions ; namely, the 
so.-called Apostles' Creed, the Mcene and the Atha- 
7 



74 No Symbolical Books made binding 

nasian Creeds, and the Augsburg Confession, to 
which the Danish collection adds the Smaller Cate- 
chism of Luther. Both these collections, however, 
exclude the JSmalcald Articles. Guericke's Symb., 
p. 67, and his History, p. 807, 1st edition. 

III. The Apology to the Augsburg Confes- 
sion was denied official symbolic authority by Swe- 
den and Denmark. Guericke, sup. cit. 

IV. The Larger Catechism of Luther was 
denied formal symbolic authority in Sweden and 
Denmark. Guericke, sup. cit. 

V. Even the Smaller Catechism of Luther 
was not received as symbolic in Sweden ; yet in both 
these kingdoms they are highly respected, and the 
Smaller Catechism, if we mistake not, is used for 
the instruction of youth. Guericke, p. 113. 

Here then we have the historical facts, the greater 
part of them well known indeed to those who are 
familiar with the history of our Church in Europe ; 
but, for the benefit of others, proved by the au- 
thority of the accurate Koellner, and of that bigoted 
Old-Lutheran, Prof. Guericke. 

In short, we find that the declaration of Dr. Hase 
is literally true, when he says the Augsbwg Confes- 
sion is the only symbolic book,ivhich has been acknowl- 
edged by the whole Lutheran Church. Hutterue 
Redivivus, p. 116, § 50. And it is certain that 



for half a Century. 75 

much more frequent and important deviations from 
the Augsburg Confession would have been avowed, 
if the peace of Augsburg, in 1555, had not guaran- 
teed toleration to the Protestant princes only so long 
as they and their theologians adhered to the Augsburg 
Confession ; and if the Papists and especially the 
Jesuits had not icatched even every verbal deviation, 
and used it to excite the Eomish Emperor to with- 
draw his protection, and to put down Protestantism 
by fire and sword, which efforts actually eventuated 
in the thirty years' war. It is well known that 
even during Luther's lifetime, Melanchthon, Cruciger 
and others, disapproved of a part of the Augsburg 
Confession, and yet Luther would not suffer them to 
leave Wittenberg, or the communion of the Luthe- 
ran Church, when they on one occasion expressed a 
willingness to do so, if they could not deviate from 
Luther's views without denunciation from several 
of his followers. In all ages of the Lutheran 
church, there have been among her ablest divines 
some who dissented, at least privately, from Luther's 
opinion, that the real or true body and blood of Christ 
are present in the Eucharist, and are received by the 
communicant, as taught in the Augsburg Confession. 
And Guericke himself admits, what is indeed mat- 
ter of general notoriety, not merely that the theolo- 
gians, but that the ichole Lutheran church in Ger- 
many had rejected this doctrine before 1817, when the 



76 The Lutheran Church the most numerous. 

union of the Lutheran and Reformed churches was 
effected in some parts of that country.* 

The Lutheran Church has had various vicissitudes, 
both prosperous and adverse, in the three centuries 
of her history, and at this day she still forms the 
most numerous body of Protestants in the icorld. 
Within her pale, every phase of genuine piety has 
been developed, and thousands of the noblest and 
the best of men, known to the annals of Christianity, 
have lived and labored and died. And here also, every 
phase of rationalism and infidelity has been found, 
and proved the utter inability of the most extended 
creeds to exclude unbelievers from the Church. It 

*Even Melanchthon altered the Xth Article of the Augs- 
burg Confession ; and, according to the historian Gottfried 
Arnold, Luther made but little objection. But in 1536 Luther 
himself concluded a treaty or agreement with the Swabian 
and Swiss churches, at Wittenberg, on the basis of the 
Altered Confession. See Arnold's Ketzer und Kirchenge- 
schichte, vol. I., p. 810; also, Dr. Heppe's Confessional De- 
velopment of the (Altprotestantische) Primitive Protestant 
Church of Germany, pp. 110, 111, &c. 

It is also worthy of note, that seven years after the Augs- 
burg Confession had been published, namely, in 1537, the 
Protestant princes directed their theologians at the conven- 
tion in Torgau, to examine that Confession by the Scrip- 
tures, and to alter whatever might be found in it inconsist- 
ent with that infallible rule. See Dr. Tittmann's "Die 
Evangelische Kirche," Leipsic, 1831, page 3. 



Principal Lutheran Divines. 77 

remained for the churches of the Evangelical Luthe- 
ran General Synod in the United States, where 
Church and State are happily separate, and the 
rights of both are legally secured, to return to the 
principle of the earlier ages, and rising above the 
sectarian influence of three centuries, to cast off the 
yoke of symbolic bondage, and restore to our min- 
istry that liberty wherewith Christ hath made them 
free, and which they enjoyed during the lifetime of 
Luther. This they did by pledging them only to 
the fundamental doctrines of the Bible, as taught 
in the mother symbol of Protestantism, the Augsburg 
Confession, avowed before the Diet of Augsburg in 
the year 1530. By this position, the doctrinal basis 
of the American Lutheran Church was officially 
announced to the world. Thus, also, do they reject 
the contrary extreme of neglecting to require defi- 
nite assent, even to the fundamental doctrines of 
the Bible, as was done by the synods of Pennsylvania 
and New York, at the time w 7 hen the General Synod 
of our Church was formed in 1820, and for twenty 
years before and afterwards. 

The principal divines and preachers, who reflected 
honor on the Lutheran Church in the sixteenth cen- 
tury, besides Luther and Melanchthon, who towered 
above all the rest, w^ere Chemnitz, Brentius, Flacius, 
Urban JRegius, Major, Amsdorf, Sarcerius, Matthe- 
sius, Wigand, Lambert, Jacob Andrea, Chytraus, 



78 Arndt, Spener, Franke. 

Selneccer, Bucer, Strigelius, Spangenberg, Hess- 
husen, Westphal, Osiander, and others. 

During the seventeenth century, the rigid symbo- 
lism fostered by the Book of Concord of the previous 
age,, gradually degenerated into a lifeless formalism, 
which expended the energies of the Church in intol- 
erant controversy, whilst the interests of practical 
piety were, in a great measure, neglected. The 
Thirty Years' War also, waged by the Austrian 
Emperor against the Protestant nations of Germany, 
at the instigation of the Jesuits and the Papal hie- 
rarchy, spread the most lamentable desolation over 
the country ; and calling into action the vindictive 
passions of the heart, greatly demoralized the land. 
God, however, who watches with parental care over 
his people, did not forsake them entirely, but raised 
up, at different times, an Arndt, a Spener, a Franke, 
as shining and burning lights, to dispel the sur- 
rounding darkness, and restore to his Church the 
light and heat of divine truth and grace. About 
the close of the 17th and beginning of the 18th cen- 
tury, revivals, of the most extraordinary and long- 
continued power and extent, attended the labors of 
these distinguished servants of the Lord, and made 
thousands of the congregations in Germany and 
elsewhere bud and blossom as the rose. 

The principal divines and preachers of the 17th 
century were Aeg. and Nic. Hunnius, John and 



Divines of the 18th and 19th Centuries. 79 

John Ernest Gerhard, G. and F. Calixtus, Olearius, 
F. Baldwin, the Carpzovs, the Lysers, M. Walther, 
J. V. Andrea?, Sol. Glass, Theod. Hackspan, J. 
Weller, John Musseus, J. C. Danhauer, John Arndt, 
the Meisners, Aug. Pfeiffer, Seb. Schmidt, C. Kort- 
holt, Osiander, P. J. Spener, &c. 

During the 18th century the Lutheran Church 
produced a very large number of men, who were 
ornaments to the Church as well as to her learned 
institutions. A few only can find room here : Phil. 
James Spener, Ittig, Gottfried Arnold, Aug. Her- 
mann Franke, Jno. A . Fabricius, J. Francis Buddeus, 
J. James Rambach, I. C. Wolf, I. Gustavius Rein- 
beck, Joach. Lange, E. S. Cyprian, J. Alb. Bengel, 
John Lawrence Mosheim, Sieg. James Baumgarten, 
Ch. Matth. Pfaff, J. H. Fresenius, C. Aug. Heu- 
mann, E. Pantoppidan, J. G. Carpzov, S. Urlsper- 
ger, J. E. Shubert, John Geo. Walch, C. Aug. Cru- 
sius, J. A. Danz, J. Porst, P. Anthon, John Henry, 
Christ. Benedict, and J. David Michaelis, Rieger, 
Mich. Lilienthal, Ernesti, C. W. F. Walch, Spalding, 
Storr, and Jerusalem. 

In the present century we may specify Noesselt, 
Zacharise, Griesbach, Augusti, Marheinecke,, Less, 
Koppe, Dcederlein, Morus, Eichhorn, Seiler, Henke, 
Reinhard, J. G. Rosenmiiller, Plank, Geo. Christ. 
Knapp, Schleusner, Staudlin, Siiskind, Ammon, 
Tittman, Kuinoel, Bretschneider, Berthold, Gesenius, 



80 Early Lutherans in America. 

Winer, Giesseler, De Wette, Draseeke, Harms, Nean- 
der, "Wiggers, Steudel, Tholuk, Dorner, Jul. Miller, 
Twesten, Olskausen, Nitch, Ullman, Harless, Xied- 
ner, Gosner, Hofacker, Thoniasius, Hoffman, De- 
litsch, Kcellner, Ehrenfeuchter, Guericke, Hase, 
Schwartz Luthardt, Beck, Landerer, Palmer, Klie- 
foth, and Rudelbach. 

During the latter half of the 18th century, the infi- 
delity of England and France found its way into 
Germany, and greatly corrupted the literary and 
theological institutions of the land of Luther. But 
since the year 1817, when Claus Harms published 
his theses against rationalism, a salutary reaction 
has been taking place throughout not only Ger- 
many, but nearly all Protestant Europe, the doc- 
trines of the Bible are again taught in their funda- 
mental purity ; the cause of piety has been making 
steady progress, and millions are rejoicing in the 
consciousness of the power of diyine grace in their 
hearts. Christians have waked up to a sense of 
their obligation to labor for the glory of God, and 
the salvation of men. Every form of Christian 
benevolence finds open hearts and willing hands, 
and thousands- of missionaries are now laboring in 
the foreign field, to teach unto the gentiles the un- 
searchable riches of Christ. 

Some of these missionaries, emanating from Halle, 
the chief seat of the pietist ic revivals, were sent in 



American Lather an Divines. 81 

1742, and later, to the United States, to labor among 
the German Lutherans,* who had emigrated to this 
country at different times during the earlier part of 
that century. Some German Lutherans had come 
from Holland to New York before 1664, when the 
colonial dominion passed from the Hollanders to the 
British. f Under the former, the Lutherans were 
not allowed to celebrate public worship, and were 
compelled to hold their meetings in private. But 
the English government, without any hesitation, 
granted the liberty of holding public worship to our 
forefathers. Prior to this time, some Swedish Lu- 
therans had emigrated to this country, and in 1630 
settled, and formed churches on the Delaware, w T ithin 
the present bounds of the States of New Jersey and 
Delaware.^ 

In 1642, Luther's Smaller Catechism was trans- 
lated by the Rev. Campanius, a Swedish minister, into 
the language of the neighboring Indians. The first 
Lutheran minister in New York, whose name has 
reached us, was Jacobus Fabricius, in 1669, in which 
year the first Lutheran Church was built in that 
city. The first Lutheran missionary sent to Penn- 
sylvania from Halle, was Henry Melchior Muhlen- 
berg, a man distinguished alike for learning, for 

* Hallische Nachrichten, passim, 
j- Lutheran Herold, vol. iii. p. 7. 
% Clay's Annals of the Swedes. 
F 



82 American Lutheran Divines. 

piety, for liberality, and zeal in the Master's cause. 
So well directed, extensive, and long-continued were 
his labors and success, in building up the Lutheran 
Church in this country, that, although several other 
ministers had been here and labored some years 
before him, in Pennsylvania, and Reinbeek, Xew 
York, he is justly regarded as its chief founder. 
Among his earliest co-laborers and successors, were 
Brunholtz, Schaum, Nic. Kurtz, Handschuh, Wil- 
liam Kurtz, Voigt, Krug, Schultze, Bager, Hel- 
niuth, Schmidt, Kunze, G. H. E. Muhlenberg, Wild- 
balm, Streit, Jung, Goering, Melsheimer, D. Kurtz, 
J. G. Schmucker, Lochman, Endress, &c. The em- 
ir/ration of Germans to Pennsylvania commenced 
soon after 1680, when Charles II. bestowed the 
grant of Pennsylvania to William Penn. 

In 1684, as Pastorius in his Geography of Penn- 
sylvania, published in 1700 at Frankfurt and Leipsic, 
informs us, there were 4000 Christians of different 
denominations residing in this State. 

Iu 1687-9, many hundreds of German families 
emigrated to Pennsylvania. 

In 1710, about 3000 families, chiefly from the 
Palatinate, and Lutherans by profession, arrived at 
Xew York, sent on from England by Queen Ann. 

In 1727, German emigration to Pennsylvania con- 
tinued to increase from the Palatinate, from Wiir- 
temberg, Darmstadt, etc. 



American Lutheran Church. 83 

In 1730, 150 families settled at Schoharie, New 
York. 

1730-42, tlie Swedish pastors sometimes officiated 
in the German language for the German ministers. 

1733, Lutherans emigrated from Saltzburg, in 
Bavaria, to Georgia. In this year a Lutheran 
church was erected at York, Pennsylvania. 

1735, some Lutheran families settle in Spotsyl- 
vania, now Madison County, Virginia. 

Thus the stream of emigration continued to flow 
with greater or less rapidity, and with various fluc- 
tuations, until the present time, (1867.) The Ger- 
mans, moreover, being a robust, healthy nation, not 
enervated by luxury and indolence, increased with 
unsurpassed rapidity, and became an important ele- 
ment in our national population. In 1820, when 
the Constitution of the General Synod was formed, 
there were 140 Lutheran ministers in this country, 
and five Synods, viz., the Synod of Pennsylvania 
and neighboring States, the Synod of New York, 
the Synod of North Carolina, the Synod of Ohio, 
and the Synod of Maryland and Virginia, organized 
October 11, 1820, together constituting our entire 
Church in America. The Synod of West Pennsyl- 
vania was resolved on in 1824, and formally organ- 
ized in 1825. 

In the earliest period of our American Lutheran 
Church, an intimate and very friendly relation sub- 



84 Swedish Lutheran Church in America. 

sisted between our fathers and the Swedish Luther- 
ans on the one hand, and the Church of England 
— as it was called before the Revolution — on the 
other. The Swedish and German Lutheran minis- 
ters occasionally worshipped together, and a friendly 
understanding long continued to prevail. But the 
limited number of Swedes soon brought them into 
closer contact with the English language ; whilst 
the Germans constituted a community by them- 
selves, and their ministers long pursued the mis- 
taken policy of resisting the introduction of the 
English tongue into the services of the sanctuary. 
The Episcopalians promptly tendered ministerial 
aid to the Swedes, whenever desired, and thus, as 
emigration from the mother country soon ceased, 
gradually swallowed up the few existing Swedish 
churches, which had become almost entirely angli- 
cized before the German Lutherans had allowed 
any English preaching. The prevalence of diocesan 
episcopacy in the Church in Sweden, probably also 
in some degree favored the preference of its mem- 
bers for the Protestant Episcopal Church. 

OVERTURES OF THE EPISCOPAL CHURCH FOR UNION 
BETWEEN THEM AND OUR EARLY FATHERS. 

Although our Church had no diocesan episcopacy 
in Germany, and our fathers never favored its intro- 
duction here, they thought favorably of the Episco- 



Proposed Union ivith the Episcopal Church. 85 

pal Church as a whole. Some of them favored the 
habit of considering it as the English Lutheran 
Church, and encouraged their anglicized offspring to 
unite with that body, instead of erecting English 
Lutheran churches. Thus, one of the sons of the 
patriarch Muhlenberg entered the Episcopal minis- 
try, and others of his lay descendants connected them- 
selves with that Church, as did his great-grandson, 
the present excellent William Augustus Muhlen- 
berg, senior pastor of an Episcopal Church in New 
York. A portion of the family of the venerable 
Dr. Kunze, of New York, and that of Dr. Helmuth, 
of Philadelphia, have also been absorbed in the 
Episcopal Church. In 1763, the Rev. Messrs. Peters 
and Ingliss, of the Episcopal Church, Philadelphia, 
were present at the meeting of the Lutheran Synod 
in that place. In the earlier part of the present cen- 
tury, an offer w T as also made by Bishop White, of 
the Episcopal Church, at a meeting of the Pennsyl- 
vania Synod, for a union of that body with the Epis- 
copal Church, but it was respectfully declined.* 

In the year 1821, a committee of the Episcopal 
Church attended a meeting of the Synod of North 
Carolina, to confer on some plan to promote friendly 

* The written proposition referred to is doubtless still in 
the archives of said Synod, and was often seen by the father 
of the present writer, the Rev. Dr. J. Gr. Schnmcker, then 
Secretary of that body. 
S 



86 Proposed Union with the Episcopal Church. 

relations between the two Churches : and an arrange- 
ment was . [ 3 according to which any Lutheran 
minister should be entitled to a seat in the Episco- 
pal Convention of North Carolina, with the priv- 
ilege of voting on all subjects that did not specially 
appertain to the Episcopal Church, and trie 

Rev. Dr. Kunze. in his preface to a volume of 
sermons published in 1797. says: "I have these 
twenty-four years, i. e.. as long as I have instructed 
students of divinity for my Church, held this and no 
other language to them : and it was in consequence 
of this subsisting union between the Lutheran and 
English (Epis Church, that the Evangelical 

Lutheran Consistory, held at Reinbeck, Xew Y 
on the 1st of Septemfa pted the I 

Lution: 'That on account of the intimate con- 

o existing between the English Episcopal and 

the Lutheran Churches, and the identity of their 

:ne. and the near alliance of their Church 
cipline, this consistory Synod? will never ac- 
knowledge a newly erected Lutheran Church, merely 
English, in places where the members may partake 
of the services of the said English Episcopal Church. 1 " 

This state of feeling also greatly retarded the in- 
tion of the English language, and the edu- 
cation of English mil - in our Church, and 
involved the I - I a i rion of our 
Lutheran material to our American Church. See 
Evangelical Review, Gettysburg. April, 1 - 



Primitive Parity of the Ministry. 87 

These facts furnish a demonstrative evidence, if 
any more were needed, that the patriarchs of our 
American Church were not so contracted as some of 
their professed ultra-symbolic followers. These re- 
gard the whole mass of symbolic books as essential 
to the perfection of the Church of Christ ; whilst the 
former were willing that their own children should 
forsake those books and accept one brief creed, the 
Thirty-Nine Articles of the Episcopal Church, in 
their stead. Oh! that these dear brethren could 
rise to the magnanimity and liberality of their fore- 
fathers, and learn practically to distinguish between 
the essentials and non-essentials of Christianity, — 
between the fundamental doctrines held in common 
by all evangelical denominations, and the non-fun- 
damentals, in regard to which the different Churches 
differ, and yet enjoy the manifest tokens of the Divine 
blessing on their worship, as well as prove by their 
works that the Spirit of God dwells in them. 

It is, however, to be regretted that, during the 
last half century, the great body of Episcopalians 
have become more High-Church and sectarian. On 
the other hand, the Lutherans have, by continued 
study of God's Word, been confirmed in the views 
of Luther and Lutheran theologians generally, of 
the primitive parity of the ministry, and indepen- 
dence of the churches, and, with a few exceptions, 
have become increasingly hostile to long liturgies. 



88 Proposed Union 



PROPOSED UNION OF THE LUTHERAN AND GERMAN 
REFORMED CHURCHES. 

During the previous decennium, repeated efforts 
had been made to unite the Lutherans and trie Ger- 
man Reformed of our land, especially as the doc- 
trinal diversities of the two Churches had almost en- 
tirely disappeared, and the membership of both was 
very generally intermarried. The first definite 
measure tending towards this end, was 

THE PROPOSED UNITED LUTHERAN AND REFORMED 
THEOLOGICAL SEMINARY. 

In accordance with these views, the Synod of 
Pennsylvania, in 1819,* "appointed the Rev. Drs. 
J. G. Schmucker, Lochman, Muhlenberg, and Ernst, 
as a committee to confer with a similar committee 
of the German Reformed Synod, and devise a plan 
for a united Theological Seminary for the two de- 
nominations." If the Pennsylvania Synod had dif- 
fered materially from the views of the German Re- 
formed, w T ould they have desired to unite with them 
in erecting a joint Seminary? 

* See Minutes of Pennsylvania Synod for 1819, &c. 
Also, J. A. Probst's "Die Wiedervereinigung der Lu- 
tkeraner und Reformirten." Allentown, 1826. 



with the German Reformed Church. 89 

AN ENTIRE UNION OF BOTH CHURCHES PROPOSED. 

In 1822, at the meeting in Germantown, the 
Pennsylvania Synod unanimously adopted the fol- 
lowing resolution, on motion of Drs. Endress and 
Muhlenberg : 

"Resolved, That a committee be appointed by 
this Synod to deliberate in the fear of God on the 
propriety of a proposition for a general union of our 
Church in this country with the Evangelical *Re- 
formed Church, and also on the possibility and most 
suitable method of carrying this resolution into 
effect." p. 16 of their Minutes for 1822. 

UNANIMOUS DECLARATION OF PENNSYLVANIA 
SYNOD. 

When the Synod of Pennsylvania, at the meeting 
of 1823, at Lebanon, felt it a duty to yield to the 
popular clamor excited for selfish purposes by some 
political demagogues and a renegade German lay- 
man, who, it is believed, fled from justice in his na- 
tive country, and here published a slanderous book 
against the Synod, and hawked it about from house 
to house, that body, by an almost unanimous vote, 
adopted the following declaration of sentiments in 
the preamble to their resolutions : "We beheld large 
and beautiful congregations of brethren (the Ee- 
formed) who labor with us in the same spirit and 
with the same view in proclaiming the doctrines of 
8* 



90 Synod of Pennsylvania. 

Jesus, and discharging the duties of the office of 
reconciliation, who often in the same house labor, 
teach and worship the same Lord in the same man- 
ner and for the same purpose. We gave utterance, 
as it were, from afar to the wish, dictated by love, 
to enter into a closer union with these our German 
Evangelical Protestant brethren, and termed it a 
union of the German Protestant Church. But our 
own brethren (members) have misapprehended us," 
&c. p. 15 of their Minutes for 1823. If then the 
members of this respectable body know their own 
doctrinal views, these words contain a declaration 
that they agreed substantially with those of the 
Reformed, who never received the peculiarities of 
the Augsburg Confession, such as the presence of 
the body and blood of the Saviour in the Eucharist, 
&c, and thus they confirm the declaration of Rev. 
Probst, that the members of the Pennsylvania Synod 
generally had rejected this doctrine. 

SYNOD OF PENNSYLVANIA, AGATX. 

Although it is a well-known fact that this re- 
spectable body has not, for about half a century, 
until of late years, required assent to anything more 
than the Bible, not one of the former symbolical 
books being ever named at licensure or ordination, 
as may be seen even from the Liturgy of 1818 ; and 
although her merely fundamental accordance in fact 



Testimony of Rev. Probst 91 

with the Augsburg Confession is included in the 
general testimony of Drs. Hazelius, Bachman, Loch- 
man, Krauth, Lintner,* &c, presented in former 
articles, it will be interesting to hear additional 
evidence. 

Testimony of Rev. John Aug. Probst, who was a 
member of that Synod from 1813 until his recent 
death, and well acquainted with the sentiments of 
his brethren, in a work published in 1826, for the 
express purpose of promoting a formal and complete 
union of the German Reformed and Lutheran 
Churches in America, entitled, " Reunion of the 
Lutherans and Reformed," argues throughout on 
the supposition that there was no material difference 
of doctrinal views between them, the Lutherans 
having relinquished the bodily presence, and the Re- 
formed, unconditional election. Speaking of the 
supposed obstacles to such union, he remarks : " The 
doctrine of unconditional election cannot be in the 
way. This doctrine has long since been abandoned ; 
for there can scarcely be a single German Reformed 
preacher found who regards it as his duty to defend 
this doctrine. Zwingli's more liberal, rational, and 
scriptural view of this doctrine, as vjell as of the 
Lord's Supper, has become the prevailing one among 
Lutherans and Reformed, and it has been deemed 

* See Schmucker's History of the Lutheran Church in 
America, Chapter VI., pp. 200, &c. 



92 Testimony of Rev. Probst. 

proper to abandon the view of both Luther and 
Calvin on the subject of both these doctrines." 
p. 74. 

Again : " The whole mass of the old Confessions 
was occasioned by the peculiar circumstances of 
those troublous times, has become obsolete by the 
lapse of ages, and is yet valuable only as matter of 
history. Those times and circumstances have passed 
away, and our situation, both in regard to political 
and ecclesiastical relations, is entirely changed. We 
are therefore not bound to these books, but only to 
the Bible. For what do the unlearned know of the 
Augsburg Confession, or the Form of Concord, of 
the Synod of Dort," &c. p. 76. 

Again : " Both churches (the Lutheran and Re- 
formed) advocate the evangelical liberty of judging 
for themselves, and have one and the same ground 
of their faith, the Bible. Accordingly, both regard 
the Gospel as their exclusive rule of faith and prac- 
tice, and are forever opposed to all violations of the 
liberty of conscience." p. 76. 

Finally : " All enlightened and intelligent preach- 
ers of both Churches agree, that there is much in 
the former symbolical books (or confessions of faith) 
that must be stricken out as antiquated and con- 
trary to common sense, and be made conformable 
with the Bible, and that we have no right to pledge 
ourselves to the mere human opinions of Luther, or 



History of the General Synod. 93 

Calvin, or Zwingli, and that we have but one mas- 
ter, Christ, Nor is any evangelical Christian bound 
to the interpretations which Luther or Calvin, or 
any other person may place on the words of Christ ; 
but each one has the right to interpret them accord- 
ing to the dictates of his own conscience/' p. 80. 
" Inasmuch as all educated ministers of the Lu- 
theran and Reformed Churches now entertain more 
reasonable and more scriptural views on those doc- 
trines which were formerly the subjects of contro- 
versy, what necessity is there of a continued separa- 
tion?" p. 81. 

ORGANIZATION OF THE GENERAL SYNOD AT HA- 
GERSTOWN IN 1820. 

After successive Synods and committees of both 
sides, had failed to make a satisfactory progress 
towards the desired union of the Lutheran and Ger- 
man Reformed Churches, the subject was dismissed ; 
and soon after, the project of forming a general 
union between all the different Evangelical Lutheran 
Synods of our land, engaged the attention of the 
most enlightened and active ministers and members 
of our Church. In 1819 the Rev. G. Shober, of 
Salem, North Carolina, appeared at the meeting of 
the Synod of Pennsylvania and the neighboring 
States, then convened in Baltimore, and invited the 
attention of that body to the formation of a genera] 



94 History of the General Synod. 

union of all the Evangelical Lutheran Synods then 
existing in our country. He brought with him a 
draft of a constitution, bearing strong affinity to 
that of the General Assembly of the Presbyterian 
Church. There was, however, no disposition in our 
Churches generally, and especially in the Synods of 
New York and Pennsylvania, to form a union of so 
close a nature, or to invest the General Synod with 
so much power. That draft was therefore referred 
to a committee, including the Rev. Shober, who 
reported a more liberal plan of union, known as the 
Plan-Entwurf or Sketch of a plan, which w T as 
adopted by the Synod as the basis of the constitution 
for the General Synod, formed at Hagerstown in 
1820. But this constitution still was less stringent 
than the sketch adopted by the Synod at Baltimore. 
The latter proposed to give to the General Synod 
the exclusive power to introduce new books for 
general use in public worship, as well as the right 
to make alterations in the existing Liturgy : where- 
as the constitution, as actually adopted at Hagers- 
towm, gave not only to the General Synod, but also 
to every District Synod, the right of proposing books 
and writings for public use in the churches, such as 
catechisms, forms of liturgy, collections of hymns, 
or "Confessions of Faith" after having first submit- 
ted a copy thereof to the General Synod, to " receive 
their advice thereon/' w 7 hich advice had no other 



History of the General Synod. 95 

than suasive force. This constitution, with some 
alterations, has been the organic law of the General 
Synod till the present time. 

As the sections of the original constitution above 
referred to have been altered, and are at present 
accessible to few even of our ministers, we here in- 
troduce them : — 

Extract from the Sketch of a proposed Plan for 
Central Union of the Evangelical Lutheran Church, 
adopted at Baltimore in 1819. p. 5. 

§ 4. " The General Synod possesses the exclusive 
right, with the consent of a majority of the District 
Synods, not only to introduce new books for general 
public use in the churches, but also to make im- 
provements in the Liturgy. But until this is done, 
the hymn-books, or collections of hymns, now in 
use, the Smaller Catechism of Luther, the adopted 
Liturgies, and such other books as have been re- 
ceived as Church books by the existing Synods, 
shall remain in public use at the option of said 
Synods. But the General Synod has no power to 
make or demand any change whatever in the doc- 
trines which have hitherto been received amongst us." 

Constitution of the General Synod, as actually 
adopted at Hagerstown in 1820; p. 7, Art. III. § 2 
of the original copy: — 

" With regard to all Books and Writings proposed 
for common and public use in the Church, the Gen- 



96 History of the General Synod. 

eral Synod shall act as a joint committee of the spe- 
cial Synods and Ministeriums, after the following 
manner, viz. : — 

" 1. The General Synod shall examine all books 
and writings, snch as catechisms, forms of liturgy, 
collections of hymns or confessions of faith, proposed 
by the special District Synods for public use, and 
give their well-considered advice, counsel or opinion 
concerning the same. Xo Synod, therefore, and no 
Ministerium, standing in connection with this Gen- 
eral Synod, shall set forth any new book or writing, 
of the kind above mentioned, for public use in the 
Church, without having previously transmitted a 
full and complete copy thereof to the General Synod, 
for the purpose of receiving their said advice, counsel 
or opinion. 

"2. Whenever the General Synod shall deem it 
proper or necessary, they may propose to the S] 
Synods or Ministeriums new books or writings, of 
the kind mentioned above, for general or special, 
common or public use. Every proposal of the kind 
the several or respective Synods and Ministeriums 
shall duly consider, and if they, or any of them, shall 
be of opinion, that the said book or books, writing 
or writings, will not conduce to the end proposed, 
then and in such a case it is hoped that the reasons 
of such opinion will be transmitted to the next con- 
vention of the General Synod, in order that the 
same may be entered on their Journal. 



History of Pennsylvania Synod. 97 

" 3. But no General Synod can be allowed to pos- 
sess or arrogate to itself the power of prescribing 
among us uniform ceremonies of religion for every 
part of the Church, or to introduce such alterations 
in matters appertaining to the faith, or to the mode 
of publishing the gospel of Jesus Christ, — the Son 
of God and ground of our faith and hope, — as might, 
in any way, tend to burden the consciences of the breth- 
ren in Christ.^ 

After the Pennsylvania Synod had attended one 
meeting of the General Synod, at Frederick, in 1821, 
they withdrew from the body in the Spring of 1823, 
in consequence of a popular clamor in some of their 
congregations against the General Synod, and Theo- 
logical Seminaries, Bible Societies, Tract Societies, &c. 
having been led by some renegades from Germany, 
and some political demagogues in their midst, to 
suspect these institutions and associations of being 
parts of a secret scheme to unite Church and State 
in this country.* For thirty years after this the 
Pennsylvania Synod stood aloof from the General 
Synod. Some were hostile to the decidedly evan- 
gelical principles developed and practices encour- 
aged by that body, such as prayer-meetings, pro- 
tracted meetings, &c, whilst a few ministers and 
many of their members sympathized with us, and 

* For more specific details, see the writer's History of the 
American Lutheran Church, p. 223, &c. 
9 G 



98 History of Pennsylvania Synod. 

even contributed to our several religious enterprises, 
such as the Theological Seminary of the General 
Synod. Some were also displeased at our early 
recognition of the Augsburg Confession, for the 
Pennsylvania Synod had not pledged its members 
to any other symbol but the Bible for twenty years 
before, and as long after the organization of the 
General Synod: 

During the last fifteen years, the Pennsylvania 
Synod has been gradually returning to the peculi- 
arities of the symbolic system of the 16th century, 
withdrawing more and more from the spirit of 
Christian fellowship with the Church of Christ in 
general, and strengthening the framework of her 
own denominational organization.* The fathers of 

* How different the spirit which actuated our fathers., 
may be seen in their co-operation, not only with the Swedish 
Lutherans and Episcopalians, but also on proper occasions 
with ministers of all denominations. At the retirement of 
General Washington from the Presidential chair, on the 4th 
of March, 1797, we find those venerable men, Drs. Helmut h 
and Schmidt, and Dr. Collin, of the Swedish Church, uniting 
with ministers of the Episcopal, Presbyterian, German Re- 
formed, and several other denominations, in a congratulatory 
address to him who, under God, was the most distinguished 
instrument in the establishment of our republic. As that 
document is rarely met with, our readers will be gratified 
to see it. To us as Lutherans, it possesses special and per- 
manent value as a memorial of the liberality, the loyalty, 
and public spirit of our fathers. See Appendix No. III. 



History of Pennsylvania Synod. 99 

the General Synod sought to promote the unity of 
Christ's body ; but the Pennsylvania Synod, together 
with the different symbolic German, Swedish and 
Norwegian Synods, confine all their labors, and 
mainly their aspirations also, to the building up of 
the wall of partition between them and other portions 
of Christ's kingdom. Since the return of the Penn- 
sylvania Synod, in 1853, to the General Synod, she 
has created incessant discord in that body, as also 
in the Theological Seminary at Gettysburg, by her 
constant scheming to change the doctrinal basis of 
both institutions. In 1864, her delegates withdrew 
from the General Synod, on account of the reception 
of the Frankean Synod into that body. In 1866, 
the separation was completed ; and hereafter, both 
institutions will be free from such annoyance, will 
consist of homogeneous elements, and we trust will 
live in peace with each other. 

On all the points of difference between us and the 
more rigidly symbolic Synods of our Church, both 
foreign and native, including some of our most es- 
teemed friends, it is the object of this little volume 
to show, that the positions of the General Synod are 
more enlightened and more scriptural than those of 
our opponents, and exhibit a decidedly higher and 
more expansive phase of Christianity, — a Christian- 
ity whose "field is the world," and w T hose controlling 
principle is the declaration of the Saviour : " One is 



.01 v. 



100 All Christians are Brethren. 

your Master, Christ, and ye are all brethren." In 
doing this, it will also be apparent, that our Churches 
afford greater facilities for the conversion of sinners, 
and for the sanctification and salvation of professed 
followers of the Lamb. ' This is effected by the 
superior prominence given to individual personal 
religion, and to the individual spiritual culture of 
church-members, as well as by the stronger line of 
demarcation drawn by our system between the 
Church and the world. 




CHAPTER VII. 




On Church Development. 

CCLESIASTICAL development, in its 
strictest sense, is that series of changes in 
the doctrines, government, discipline and 
worship of the Church, which naturally 
and legitimately flows from the principles of Chris- 
tianity in the course of its history, as it is affected 
by the progress of universal science, and the political 
and social institutions of men. 

But this definition, though often adopted, would 
be correct only, if all Christians had proved faithful 
to the teachings of the Divine Word ; for it ignores 
those changes which were violations of them, and 
therefore detrimental to the Church. 

It is, moreover, incorrect, as frequently understood, 
since it virtually denies the freedom of the human 
will, and supposes all the changes, good and evil, to 
flow from a necessity arising from the intrinsic 
nature of their antecedents. 

9* (101) 



102 Church Development. 

We, therefore, adopt a more comprehensive defi- 
nition, and by ecclesiastical development understand 
those changes, for better or worse, in the doctrines, 
government, discipline and worship, which have 
been made by the Church in the course of her history, 
and under the superintendence of Divine Providence, 
by a correct or incorrect application of the principles 
and precepts of primitive Christianity in its contact 
with the political, civil, and social institutions of 
men, and with the progressive improvements of uni- 
versal science. 

The theories of development are the several phil- 
osophical hypotheses, or supposed principles, by 
which men have endeavored to trace these changes 
to their causes, thus attempting to determine their 
relation as either that of causation or mere antece- 
dence and consequence. 

God, as a being of infinite wisdom, would neces- 
sarily have some design or end in view, in the exer- 
cise of his creative energies, in the formation of the 
myriads of worlds which occupy the regioi 
space. Equally evident is it, that, having cr 
this wonderful system of worlds, he would also gov- 
ern them for the attainment of his contemplated 
end. The general and uniform changes in physical 
nature, it is conceded, he effects by the exercise of 
his divine omnipotence, and is therefore himself their 
efficient cause. The actions of irrational creatures 



Church Development 103 

he regulates by periodical appetites, by instincts and 
some traces of intellect, not amounting to responsi- 
bility. But of the voluntary actions of his moral 
agent, man, God could not consistently determine to 
be the efficient cause himself." Having resolved to 
create a multitude of free agents, he determines 
everything efficiently relating to their physical and 
intellectual nature, and the time, place and other 
circumstances of their existence. But their volun- 
tary actions he influences only by his word, which 
prescribes the end of their being and the path of 
their duty, under all circumstances, as well as by 
his providence and spirit. If, in defiance of this 
suasive .moral influence, man resolves to violate the 
divine law, and to frustrate the end of his being, 
God could easily prevent the execution of his pur- 
pose by the paralysis of his physical and intellectual 
powers, or by touching him with the hand of death. 
Hence, if he permits him to execute his sinful pur- 
pose, it is because he can overrule his crimes for the 
good of others, or of the sinner himself, or for the 
promotion of his own glory, by the exercise of his 
punitive justice. 

With these principles in view,, how shall we ac- 
count for the changes which have occurred in the 
Church through the lapse of centuries ? What theory 
do the Scriptures and the facts of history sustain ? 
Is the holy God their author, or is it fallible man ? 



104 Erroneous Theories of Development 

Or, are there really no moral, or free, or responsible 
agents in the world ? Is there no difference between 
mind and matter, virtue and vice ? Is the universe, 
including God himself, but one substance, and do 
all things occur by fixed, unchangeable laws, thus 
justifying the infidel maxim, " Wliatever is, is right" ? 
The dictate of common sense, which, though not 
elaborated into a theory until in later ages, has been, 
that two factors must be admitted; that as these 
changes belong to the moral agency of man, they 
should be attributed either to their fidelity to God's 
Word, or to the want of it, under the various cir- 
cumstances of their situation, and under the over- 
ruling providential guidance of the Great Head of 
the Church. Hence, every development in accord- 
ance with God's Word, is regarded as an improvement 
in the Church ; and the glory is ascribed to God, by 
whose grace his children, such as the Reformers, 
were enabled to accomplish it; whilst every change 
opposed to the inspired Word, we regard as the 
agency of sinful man, as a corruption of the truth 
as it is in Jesus. 

But of late, theories of more or less infidel ten- 
dency have been broached, representing all the 
actions of men as necessary and as unavoidable, 
and the volitions of the mind no less so than the 
circulation of the blood. In short, this theory re- 
gards the entire progress of history as a process of 



Theory of Common Sense. 105 

nature, developing itself according to eternal, un- 
changeable laws, in which human actions and re- 
actions are interwoven as involuntary constituents.* 
And the celebrated Puseyite, and Romish pervert 
from the Episcopal Church, Mr. J. Henry Newman, 
maintains, that the increase or expansion of the 
Christian creed and ritual, together w T ith the varia- 
tions attending the process in individual writers, are 
the necessary attendants on any system of philosophy 
occupying the mind of man, and developed by con- 
tact with various influences.*]" 

When we examine the Word of God, our only 
infallible guide, we find it fully confirming the theory 
of common sense. We find some things concerning 
the doctrines, the organization, and forms of worship 
of the Church definitely fixed, and others left un- 
decided, and referred to the judgment of the Church 
herself in all ages. 

Thus, I. the fundamental doctrines, which all 
the so-called Evangelical denominations agree in 
finding in Scripture, must be regarded as fixed 
and unalterable in all their essential features, 
whilst other topics are named in the sacred vol- 
ume, on which its instructions are not so clear as 
to have produced uniformity in the Church, and 
these are proper topics for further investigation 

* See Dr. Herzog's Encyclopedia Theol., vol vii. p. 626. 
f See Modern Atheism, by Dr. Buchanan, p. 117. 



106 Doctrines laid down by the Evangelical Alliance. 

and development. The most authentic list of fun- 
damental doctrines ever made out by the Christian 
Church is that prepared by the Evangelical Alliance 
convened in London in 1846. That body, consisting 
of about 1000 of the most distinguished men of all 
Evangelical denominations in the world, after ma- 
ture deliberation and most able discussion, pro- 
nounced the following doctrines to be fundamental, 
viz.: — 1. The divine inspiration, authority and suffi- 
ciency of the Holy Scriptures. 2. The right and 
duty of private judgment in the interpretation of 
the Scriptures. 3. The unity of the Godhead, and the 
Trinity of persons therein. 4. The utter depravity 
of human nature, in consequence of the fall. 5. The 
incarnation of the Son of God, — his work of atone- 
ment for sinners of mankind, — and his mediatorial 
intercession and reign. 6. The justification of the 
sinner by faith alone. 7. The work of the Holy 
Spirit in the conversion and sanctification of the 
sinner. 8. The divine institution of the Christian 
ministry, and the obligation and perpetuity of Bap- 
tism and the Lord's Supper. 9. The immortality 
of the soul. 10. The judgment of the world by our 
Lord Jesus Christ, with the eternal blessedness of 
the righteous, and eternal punishment of the wicked. 
These doctrines, in their essential features as stated, 
are unchangeable, and always to be adhered to. 
II. In regard to the Mode of Worship. — Its sev- 



Different Items of Development. 107 

eral parts are enumerated, namely, the preaching 
and reading of the Word, prayer, singing, and the 
Sacraments, or the positive institutions of the Church, 
Baptism and the Lord's Supper, and these must ever 
remain. But the circumstances attending this wor- 
ship, the mode of performing it, liturgy or no lit- 
urgy, extemporaneous or prescribed prayers, written 
or unwritten sermons, their length and frequency, 
the kind of music in singing, vocal alone, or with 
instrumental accompaniment, &c, — all these and 
other circumstances are left to the discretion and 
development of the Church in every age. 

III. The form of Government and Discipline is 
fixed as to essentials; but many points are unde- 
cided. The office of elder, or bishop, or pastor, 
or steward, — which terms are all used synony- 
mously in Scripture, to signify the ordinary preach- 
er, — was fixed. The power of government and dis- 
cipline was ultimately vested in the church-mem- 
bers. And that deacons were appointed for lay 
duties, to assist " at tables," and distribute the con- 
tributions of the faithful to the poor, is certain; 
whether, as others contend, they also preached, and 
constituted a separate and lower order of the min- 
istry, as Episcopalians affirm, and Lutherans as well 
as Presbyterians deny, is a point for investigation. 
The primitive Churches also were independent, each 
being in itself a complete Church of Christ; and 



108 



Development required by 



there was one (pro re nata) council held at Jerusa- 
lem, Acts XV. "Whether the principle of mutual 
consultation should be frequently recurred to, and 
how often ; or whether it may be systematized into 
regular annual Synods, and even a General Synod, 
or Assembly, are subjects of expediency, and left 
to the decision of the Church in every age, that is, 
to the development of the Church. It is evident 
then — 

I. That the field of lawful church development 
embraces those points of Christian doctrine, duty, 
church government, and public worship, which are 
less clearly revealed in God's Word, so that the 
several evangelical denominations differ in regard 
to them. 

II. The progress of universal science will neces- 
sarily require some change of views and practice on 
those points, in which they stand related to different 
parts of Christian doctrine, duty, or mode of wor- 
ship. 

1. Thus, the progress of sacred philology, exegesis, 
and archeology, will continue to throw increasing 
light on some portions of Scripture; making them 
more intelligible to the learned through the origi- 
nals, and to the populace by means of commenta- 
ries and improved translations. The fixed opposition 
to all, even the most judicious propositions to amend 
the common English version of Scripture, even after 



the Progress of Universal Science. 109 

the acknowledged progress of sacred science, in the 
last several centuries, seems to be unwise and pre- 
judicial to the interests of the truth. 

2. As popular education and intelligence become 
more generally diffused, the exercises of the pulpit 
will necessarily be elevated as to the grade of lit- 
erary and theological excellence, in order to retain 
their influence over the hearers. 

3. The progress of improvement in the science of 
music, will naturally improve the mode of singing, 
and thus affect this portion of the public worship. 
Yet the utmost caution should be observed that 
this exercise be not conducted in so complicated a 
manner as to be above the capacity of the congre- 
gation, and to cause the church to approximate the 
character of a theatre, whither ungodly lovers of 
music resort, to be entertained by the scientific and 
highly artistic performances of the choir and organ, 
but in which the congregation generally can neither 
join nor find edification. This unscriptural devel- 
opment may be justly charged on the Romish 
Church ; but are there not some Protestant Churches 
which are evidently tending in the same direction ? 
In short, the whole question of introducing instru- 
mental music, and especially the organ, into New 
Testament churches, is a very solemn one, and by 
no means to be considered as decided. Certain it 
is, that congregations having revivals are strongly 

10 



110 



Principles of Development 



inclined to let the organ remain silent on such occa- 
sions, under the impression that its obviously me- 
chanical nature and constant interruptions by inter- 
ludes, tend to prevent the growth of that profound 
devotional feeling in the Church, which always ac- 
companies such seasons of deep religious interest.* 

What then is the proper attitude for the Church 
to maintain in regard to any proposed change or 
development? What are the rules which should 
direct her conduct? 

Rule I. In every proposed change, ive should 
adhere strictly to the Protestant maxim, that the Bible 
is the only infallible rule of faith and practice, and, 
therefore, also our norm in all attempts at Church 
development This is the grand principle, adopted 
by Luther and the leading Reformers of the 16th 
century, which enabled them to throw off the great 
mass of Romish errors and superstitions. This rule 
has been so frequently and fully discussed by Prot- 
estant writers of all denominations, that we need 
add nothing more on this occasion. It is applicable 
to everything relating to doctrine, government, 
discipline, and worship, at any time introduced into 
the Church of God. 

Rule II. In all proposed amendments, which 

* See the author's discussion of this subject in the Ap- 
pendix to his Sermon on Spiritual W'orship, Appendix, 2*) 
edition. 



Principles of Development. Ill 

may seem to be called for by improvements in any 
department of universal science, or in the habits or 
views of society, the following questions should be 
asked in reference to each contemplated change : 
1. Is it accordant with the declarations of God's 
"Word, bearing on the subject? 2. Is it agreeable 
to the general principles laid down by Scripture on 
similar subjects? 3. Does it harmonize with the 
general design of Scripture, and ^ of the Church? 
4. Is it favorable to personal religion, and promotive 
of the progress of Christ's kingdom? If these ques- 
tions can be correctly answered in the affirmative, 
then the development is a legitimate one, is pleas- 
ing to the great Head of the Church, and will pro- 
mote his kingdom. But in all other cases, the change 
will be for the worse, and the development not be 
accordant with our obligations. Nor let it ever be 
forgotten, that whilst Christians endeavor faithfully 
to do their duty, the Head of the Church presides 
over her destinies, and guides the course of her his- 
tory by providential influences, physical, intellec- 
tual and moral, and " dwells with his people alway 
to the end of the world." 

REFORMATORY DEVELOPMENT. 

Church development may be regarded as retro- 
spective or reformatory, as well as prospective. On 
the principles above stated, and the rules appended 



112 



Reformatory Development 



to them, the Reformers conducted and effected the 
great Reformation of the 16th century. Their 
work consisted in a return toward the apostolic 
purity of the Church. Without entering further 
into particulars, the Lutheran Reformers by legiti- 
mate development rejected the following errors of 
doctrine and practice : 

The Papacy and Papal Hierarchy, See Smalcald 
Art. IV. 

Transsubstantiation. See Augsburg Conf., Art. X. 

The necessity of enumerating all individual sins in 
Private Confession. Aug. Conf., Art. XI. 

Justification by Works. Aug. Conf., Art. IV. 

Invocation of Saints. Aug. Conf., Art. XXL 

Celibacy of the Priesthood. Augsburg Conf, Art. 
XXIII. 

Withholding the cup from the laity in the Eucharist. 
Augsburg Conf., Art. XXII. 

The Mass. Augs. Conf, Art. XXIV. 

Diversity of Meats. Augs. Conf., Art. XXVI. 

Monastic Voics. Augs. Conf., Art. XXVII. 

The usurped power of the Bishops and Priests. 
Augs. Conf., Art. XXVIII. 

Purgatory. Smalcald Art. II. 

These are the prominent points which distinguish 
the Protestant from the Romish Church. They are 
changes in the state of the Romanism as it existed 



in the Sixteenth Century. 113 

before the Reformation, developments in accordance 
with the Word of God, and the other principles of 
development above described. 

After the lapse of three centuries, these errors are 
still rejected by the Lutheran Church, in all parts 
of the world, where her ministrations are found. 

During the lapse of these centuries, various vicis- 
situdes have attended our Church in Europe, and 
various changes or developments have occurred, 
some for better and others for worse. The Lutheran 
Church in this country has more or less sympathized 
with the changes experienced by the mother Church 
in the Old "World. But the Church having been 
entirely divorced from the civil government in this 
country, she has enjoyed more unrestricted oppor- 
tunity for scriptural and legitimate development, by 
the rejection of the few remaining errors contained 
in the former symbols of the 16th century, and by 
the adjustment of her framework to the progress of 
truth and science, as well as to the approaching 
latter-day glory of her Lord. 

These several points of development are compar- 
atively of minor moment, and the errors repudiated 
have been rejected by many ministers, who are not 
connected with the General Synod. Some isolated 
Synods also have experienced a salutary develop- 
ment by excluding from binding authority the en- 
tire collection of the former symbolical books, 
10* H 



114 Development by the General Synod. 

except the Augsburg Confession, whilst they rigidly 
adhere to all its contents. 

The General Synod, at her organization in 1820, 
acknowledged the binding authority of no symbol 
beyond the Bible ; but five years afterwards, desir- 
ing to bear public testimony to the truth in Jesus, 
as understood by her, she avowed the additional 
position that the fundamental doctrines of the Bible 
are taught in the doctrinal articles of the Augsburg 
Confession* In 1866 the General Synod extended 
this same qualified obligation to the remaining seven 
articles, which discuss the Romish errors or abuser 
rejected by the Confessors. 

The remaining errors retained in the Augsburg 
Confession, but denied by nearly all the ministers 
of the General Synod, are: — 

1. The clause approving of what are termed 4k The 
Ceremonies of the Mass." These ceremonies are, in 
fact, now rejected by all Lutheran Churches, so far 
as they had specific reference to the Mass proper. 
For the correct understanding of that phrase, it 
may be proper to remark, that the word " mass," in 
the literature of the Reformation, was also sometime* 
used to designate the Lord's Supper. Further, that 

* This language was contained in the Statutes prepared 
and reported to the Synod by the present writer, as the 
basis of her intended Theological Seminary, in 1825, subse- 
quently located at Gettysburg. 



Reforms by the General Synod. 115 

there were no special ceremonies preceding the Lord's 
Supper, other than those called " ceremonies of the 
mass ; " which amount to about an hour's reading 
of prayers and gospels, of genuflexions and ele- 
vation of the host, crossings, tergiversations, &c. 
These were the ceremonies preceding the Mass 
proper, performed by the priest alone, for the 
benefit of others ; and the Lord's Supper, or Commu- 
nion, as it was called, followed immediately after, 
without any other introductory ceremonies. Hence, 
practically and really, this same set of ceremonies 
belonged both to the Mass and the Lord's Supper ; 
and passages can be found, in some of which the cer- 
emonies appear to be predicated of the Mass proper, 
and in others of the Eucharist. The word " mass," 
therefore, has several meanings, sometimes signifying 
the Mass proper, at others the Lord's Supper, and at 
others the entire service including both, and perhaps 
sometimes the ceremonies of the Mass without the 
self-communion of the priest. Thus, also, the phrase 
" going to preaching," signifies going to attend wor- 
ship in general ; yet, at others, the word " preach- 
ing " signifies specifically the sermon. This error is 
taught in the following passages of the Augsburg 
Confession, Art. 24, or Topic 3 of The Abuses Cor- 
rected : — 



116 



The Mass, 



CEREMONIES OF THE MASS. 

"It is unjustly charged against our Churches, that 
they have abolished the Mass. For it is notorious 
that the Mass is celebrated among us with greater 
devotion and seriousness than by our opponents. 
Our people are also instructed repeatedly, and with 
the utmost diligence, concerning the design and 
proper mode of receiving the holy sacrament ; 
namely, to comfort alarmed consciences, by which 
means the people are attracted to the Communion 
and the Mass. We at the same time give instruction 
against other erroneous doctrines concerning the 
Sacrament. In the public ceremonies of the Mass, 
also, no other perceptible change has been made 
than that at several places German hymns are sung 
along with the Latin, in order to instruct and exer- 
cise the people ; since all ceremonies are chiefly de- 
signed to teach the people what it is necessary for 
them to know concerning Christ." — Translated in 
Lutheran Manual of the present writer, pp. 287, 288 # 

Apology to the Augsburg Confession, Art. XII. 

"In the first place, we must mention, by way of 
introduction, that we do not abolish the Mass ; for 
Mass is held in our churches on every Sunday and 
festival, when the Sacrament is administered to 
those who desire it, but only after they have been 



Private Confession and Absolution. 117 

examined and absolved. Besides, Christian cere- 
monies are likewise observed, in reading, singing, 
praying," &c. — p. 310, Newmarket 2d Edition of the 
Symbolic Books. 

" "We have shown in our Confession, that we hold 
that the Eucharist or the Mass does not confer grace, 
ex op ere operato, and that Mass, performed for oth- 
ers, does not merit for them the remission of sins, of 
punishment, and guilt. And for this position, we 
have the strong and indubitable grounds, that it is 
impossible for us to obtain the forgiveness of sin 
through our works, ex opere operato, — that is, 
through the performed work in itself, sine bono motu 
utentis, without regard to the disposition of the 
mind, or though there be no good emotion in the 
heart/'— Idem, p. 312. 

2. The second error rejected is, Private Confession 
and Absolution. The necessity of enumerating all 
our particular sins to the priest at confession, termed 
Auricular Confession, Luther and his adherents re- 
jected; but Private Confession, at which the indi- 
vidual confessed his sinfulness and penitence in 
general, together with absolution, was long retained 
in the Lutheran Church of Germany, although re- 
jected from the beginning in Sweden and Denmark, 
where nothing more than a public confession of the 
congregation together, before Communion, was re- 
tained. 



118 Private Confession and Absolution. 

"Absolution was received privately, by each one, 
individually, kneeling before the confessional, the 
confessor imposing his hands at the time. Private 
confession was given only in the church, in which the 
confessional was so located near the pulpit, that no 
other person could be near, or hear what was said by 
the penitent." — Funk's Kirchenordnungen, &c, pp. 
189, 190. 

As the Sacred Volume contains not a single com- 
mand that laymen should confess their sins to min- 
isters, any more than ministers to laymen ; and as 
not a single such example of confession and absolu- 
tion is contained in the Word of God, our Amer- 
ican Church has universally repudiated the prac- 
tice. By the old Lutheran Synod of Missouri, con- 
sisting entirely of Europeans, this rite is still ob- 
served. 

We therefore reject the following passages: 



OF PRIVATE CONFESSION. 

Augsburg Confession, Art. XI. 
" In reference to Confession it is taught, that Pri- 
vate Absolution ought to be retained in the Church, 
and should not be discontinued. In Confession, 
however, it is unnecessary to enumerate all trans- 
gressions and sins, which indeed is not possible. 
Psalm xix. 12 : ' Who can understand his errors? 



Private Confession and Absolution. 119 

Augsburg Confession, Art. XXV. 
"Confession is not abolished by our ministers. 
For the custom is retained among us, not to admin- 
ister the Sacrament unto those who have not been 
previously examined and absolved. The people, 
moreover, are diligently instructed with regard to 
the comfort afforded by the words of absolution, and 
the high and great estimation in which it is to be 
held ; for it is not the voice or word of the individ- 
ual present, but it is the word of God who here for- 
gives sins ; for it is spoken in God's stead, and by 
his command. Concerning this command and power 
of the keys, it is taught with the greatest assiduity 
how comfortable, how useful they are to alarmed 
consciences, and besides how God requires confi- 
dence in this absolution, no less than if the voice 
of God was heard from heaven; and by this we 
comfort ourselves, and know that through such 
faith we obtain the remission of sins." 

Augsburg Confession, Art. XXVIII. 
" Accordingly they teach, that the power of the 
keys or of the bishops, according to the Gospel, is 
a power and commission from God to preach the 
Gospel, to remit and to retain sins." — p. 134. 

How dangerous the entire doctrine of absolution and 
sin-forgiving power of the ministry is, to the spirit- 



120 



Private Confession Rejected. 



uality of the Church, and to the doctrine of justi- 
fication by grace alone through faith in Jesus Christ, 
is clearly evident. 

The Scriptures, and also the Reformers, teach that 
pardon or justification can be obtained only through 
the merits of Christ, 'which merits must be appre- 
hended by a living faith, which living faith can be 
found only in the regenerate or converted soul. 
Hence, as none but a regenerate sinner can exercise 
living faith, no other can be pardoned, whatever 
else he may do or possess. Now, those who attend 
Confession are either regenerate, or they are not. 
If they were regenerated or converted before they 
went to Confession, they had faith, and were par- 
doned before ; if they were unregenerate or uncon- 
verted, then neither their confession nor the priest's 
absolution can confer pardon on them, because they 
have not a living faith, although they may be sin- 
cere and exercise some sorrow for their sins. On 
the other hand, if any amount of seriousness and 
penitence, short of true conversion or regeneration, 
could, through the Confessional, or any other rite, 
confer pardon of sin, the line of distinction between 
converted and unconverted, between mere formalists 
and true Christians, would be obliterated ; we should 
have pardoned saints and pardoned sinners in the 
Church, converted and unconverted heirs of the 
promise, believing and unbelieving subjects of jus- 



The Lord's Day. 121 

tification, and the words of the Lord Jesus would 
prove a lie, " That unless a man be born again, he 
cannot enter the kingdom of heaven." 

As to the passage, Matth. xviii. 18, " Whatsoever 
ye shall bind on earth shall be bound in heaven ; 
and whatsoever ye shall loose on earth shall be 
loosed in heaven ; " it evidently refers to acts of 
church discipline, such as " telling it to the church," 
&c, which are expressly mentioned in the previous 
part of the passage. And that in John xx. 23, 
" Whosesoever sins ye remit, they are remitted unto 
them ; and whosesoever sins ye retain, they are re- 
tained/' was uttered on a different occasion, after 
the Saviour's resurrection, and either refers to a 
miraculous power bestowed on the apostles to dis- 
cern the condition of the heart, and to announce 
pardon of God to truly penitent individuals ; or it 
confers on the ministry, in all ages, the power to 
announce in general the conditions on which God 
will pardon sinners ; but it contains no authority 
for applying these promises to individuals, as is done 
in private absolution. 

3. The third error rejected is the denial of the Di- 
vine institution and obligation of the Christian Sab- 
bath or Lord's Day. — Our American Churches be- 
lieve in the Divine institution and obligation of the 
Christian Sabbath or Lord's Day, convinced that 
11 



122 



Divine Authority of the 



the Old Testament Sabbath was not a mere Jewish 
institution, but that it was appointed by God at the 
close of the creative week, when he rested on the 
seventh day, and blessed it, and sanctified it, (Gen. 
ii. 2, 3,) that is, set it apart for holy purposes, for 
reasons of universal and perpetual nature, (Exod. 
xx. 11.) Even in the re-enactment of it in the 
Mosaic code, its original appointment is acknowl- 
edged : "Remember the Sabbath-Day, — because in 
six days God made heaven and earth, and rested 
on the seventh; wherefore he (then, in the beginning) 
blessed the Sabbath-Day, and hallowed it" Now this 
reason has no more reference to the Jews than to 
any other nation, and if it was sufficient to make 
the observance of the Sabbath obligatory on them, 
it must be equally so for all other nations before 
and after them. 

Since, therefore, the observance and sanctification 
of a portion of his time is based on universal rea- 
sons in the nature of man, especially as a religious 
being, and the proportion of time was fixed at a 
seventh by the example and precepts of the Creator 
in the beginning, the Sabbath must be universally 
obligatory, and the abrogation of the Mosaic ritual 
can at most only repeal those ceremonial additions 
which that ritual made, and must leave the original 
Sabbath as it found it. Now, whilst the apostlee 
and first Christians, under the inspired guidance, 



Lord's Day Affirmed. 123 

for a season also attended worship on the Jewish 
Sabbath, yet they observed the day of the Lord's 
resurrection — the first day of the week — as their 
day of special religious convocations ; and this in- 
spired example is obligatory on Christians in "all 
ages. Still, the essence of the institution consists, 
not in the particular day of the week, though that 
is now fixed, but in the religious observance of one 
day in seven. 

We therefore reject the doctrine taught in the 
former symbolical books, in which the Sabbath is 
treated as a mere Jewish institution, and supposed 
to be totally revoked ; whilst the propriety of re- 
taining the Lord's Day as a day of religious wor- 
ship is supposed to rest only on the agreement of 
the Churches for the convenience of general convo- 
cation. Hence we reject the following passages : 

Augsburg Confession, Art. XXVHL 
" And what are we to believe concerning Sunday, 
(the Lord's Day,) and other similar ordinances and 
ceremonies of the Church? To this inquiry we 
reply, the bishops and clergy may make regulations, 
that order may be observed in the church, not with 
the view of thereby obtaining the grace of God, nor 
in order thus to make satisfaction for sins, nor to 
bind the consciences to hold and regard this as a 
necessary worship of God, or to believe that they 



124 The Lord's Day. 

would commit sin if they violated these regulations 
without offence to others. Thus St. Paul to the Co- 
rinthians (1 Cor. xi. 5) has ordained that women 
shall have their heads covered in the congregation ; 
alst), that ministers should not all speak at the same 
time in the congregation, but in an orderly manner, 
one after another. 

"It is becoming in a Christian congregation to 
observe such order, for the sake of love and peace, 
and to obey the bishops and clergy in these cases, 
and to observe these regulations so far as not to 
give offence to one another, so that there may be no 
disorder or unbecoming conduct in the Church. 
Nevertheless, the consciences of men must not be 
oppressed, by representing these things as necessary 
to salvation, or teaching that they are guilty of sin, 
if they break these regulations without offence to 
others ; for no one affirms that a woman commits 
sin who goes out with her head uncovered, without 
giving offence to the people. Such, also, is the or- 
dinance concerning Sunday, Easter, Whitsunday, 
and similar festivals and customs. For those who 
suppose that the ordinance concerning Sunday in- 
stead of Sabbath is enacted as necessary are greatly 
mistaken. For the Holy Scripture has abolished 
the Sabbath, and teaches that all the ceremonies 
of the old law may be omitted, since the publica- 
tion of the Gospel. And yet, as it was necessary 



Baptismal Regeneration Rejected. 125 

to appoint a certain day, in order that the people 
might know when they should assemble, the Chris- 
tian Church has appointed Sunday (the Lord's 
Day) for this purpose ; and to this change she was 
the more inclined and willing, that the people 
might have an example of Christian liberty, and 
might know that the observance of neither the Sab- 
bath nor any other day is necessary. There have 
been numerous erroneous disputations published, 
concerning the change of the law, the ceremonies 
of the New Testament, and the change of the Sab- 
bath, which have all sprung from the false and er- 
roneous opinion, that Christians must have such a 
mode of Divine worship as is conformed to the Le- 
vitical or Jewish service, and that Christ enjoined 
it on the apostles and bishops to invent new cere- 
monies, which should be necessary to salvation." — 
See the Lutheran Manual, pp. 306, 307. 

4. The fourth error rejected is that of Baptismal 
Regeneration. — By this designation is meant the 
doctrine that baptism is necessarily and invariably at- 
tended by spiritual regeneration, and that such water 
baptism is unconditionally essential to salvation. 

In the case of all adults, the Scriptures represent 
faith in Christ as the necessary prerequisite to bap- . 
tism, and baptism as a rite by which those who had 
already consecrated themselves to Christ, or been 
11* 






126 Baptismal Regeneration Rejected. 



converted, made a public profession of the fact, re- 
ceived a pledge of the Divine favor, or of forgive- 
ness of sins, and were admitted to membership in 
the visible Church. The same inspired records also 
teach, that if men are destitute of this faith, if they 
believe not, they shall be damned, notwithstanding 
their baptism. " He that believeth and is baptized 
shall be saved, and he that believeth not shall be 
damned," Matt xvi. 16. And Philip said to the 
eunuch, " If thou believest with all thy heart thou 
mayest be baptized/' Acts viii. 37. "Repent and 
be baptized," Acts ii. 38 ; viii. 62 ; xviii. 8. Hence, 
if baptism required previous faith and repentance 
or conversion in adults, and if, when they were des- 
titute of this faith or conversion, they were damned 
notwithstanding their baptism, it follows that bap- 
tism was not, and is not, a converting ordinance in 
adults, and does not necessarily effect or secure their 
regeneration. 

Now that baptism cannot accomplish more in 
infants than in adults is self-evident ; hence, if it is 
not a converting ordinance in adults, it cannot be in 
infants. 

Baptism in adults is a means of making a public 
profession of previous faith, or of being received into 
the visible Church, as well as a pledge and condition 
of obtaining those blessings purchased by Christ, 
and offered to all who repent, believe in him, and 
profess his name by baptism. 



Baptismal Regeneration Rejected. 127 

Baptism, in infants, is the pledge of the bestow- 
ment of those blessings purchased by Christ for all. 
"As in Adam all die, even so in Christ shall all be 
made alive. " And "The promise is to you and 
your children" Acts ii. 39. These blessings are 
forgiveness of sins, or exemption from the penal 
consequences of natural depravity, (which would at 
least be exclusion from heaven on account of moral 
disqualification for admission,) reception into the 
visible Church of Christ, grace to help in every 
time of need, and special provision for the nurture 
and admonition in the Lord, to which parents 
pledge themselves. 

The language of the Saviour to Nicodemus, John 
iii. 6, " Unless a man be bom of water and the Spirit," 
probably refers also to baptism, which had been 
known to the Jews, and practised by John the 
Baptist, before the ministry of Christ, as a mode of 
public reception of proselytes, who were then said 
to be new-born. Its import is to inform Nicodemus 
that he must publicly profess the religion of Jesus 
by baptism, and also be regenerated by the Holy 
Spirit, if he desired to enter the kingdom of Heaven. 
Thus also the words, Acts xxii. 16, u Arise and be 
baptized, and wash away thy sins" were addressed to 
Paul after he had surrendered himself to Christ, 
and signifies : "Arise, and publicly profess Christ by 
baptism, and thus complete your dedication of your- 



/ 



128 Baptismal Regeneration Rejected. 

self to his cause, the condition on the sincere per- 
formance of which God will, for Christ's sake, par- 
don your sins. 

Baptismal regeneration, either in infants or adults, 
is therefore a doctrine not taught in the Word of God, 
and fraught with much injury to the souls of men, 
although inculcated in the former symbolical books. 
At the same time, whilst the doctrine of baptismal 
regeneration certainly did prevail in our European 
Churches, it is proper to remark that the greater 
part of the passages in the former symbols relating 
to this subject are (and doubtless may be) explained 
by many to signify no more than we above in- 
culcate. 



BAPTISMAL REGENERATION. 

Augsburg Confession, Art. II. 

" Our Churches teach that this innate disease and 
original sin is truly sin, and condemneth all those 
under the eternal wrath of God who are not born 
again by Baptism and the Holy Spirit." 

How this article was understood is seen from the 
following passages : 

Apology to Augsburg Confession, p. 226. 
" Our opponents also agree to the ninth article, 
in which we confess that baptism is necessary to 



Baptismal Regeneration Rejected. 129 

salvation, and that the baptism of infants is not 
fruitless, but necessary and salutary." 

Luther's Smaller Catechism. 
" What does Baptism confer or benefit f 
"Ans. It effects the forgiveness of sins, delivers 
from death and the devil, and confers everlasting 
salvation upon all who believe it, as the words and 
promises of God declare. 

" How can water effect such great things f 
"Ans. Indeed it is not the water that has such 
effect, but the word of God that is with and in the 
water, and the faith trusting such word of God in 
the water. For without the word of God the water 
is mere water, hence no baptism ; but with the word 
of God it constitutes a baptism — that is, a gracious 
water of life, and a washing of regeneration, in the 
Holy Ghost."— Symb. B., p. 421. 

Luther's Larger Catechism. 
" Every Christian, therefore, has enough to learn 
and practise in baptism during his life ; for he must 
ever exert himself to maintain a firm faith in what 
it promises and brings him, namely, triumph over 
the devil and death, the remission of sins, the grace 
of God, Christ with all his works, and the Holy 
Ghost with all his gifts. In short, the blessings of 
Baptism are so great, that if feeble nature could but 

I 



130 Baptismal Regeneration Rejected. 

comprehend them, we might justly doubt their 
reality. For, imagine to yourself a physician, who 
possessed an art preyenting persons from dying ; or, 
eyen if they died, immediately restoring them to 
life so as to live eternally afterwards ; how the world 
would rush and flock around him with money, while 
the poor, prevented by the rich, could not approach 
him ! And yet here, in baptism, every one has such 
a treasure and medicine gratuitously brought to his 
door — a medicine which abolishes death, and pre- 
serves all men to eternal life." — p. 525. 

Luther's Larger Catechism. 

" It (baptism) is, therefore,very appropriately called 
food for the soul, which nourishes and strengthens 
the new man; for through Baptism ice are bom 
anew; but beside this, the old, vicious nature in the 
flesh and blood nevertheless adheres to man, in 
which there are so many impediments and obstacles, 
with which we are opposed as well by the devil as 
by the world, so that we often become weary and 
faint, and sometimes stumble." — Symb. B., p. 533. 

In the Visitation Articles, published fourteen years 
after the other Symbolical books for the purpose of 
explaining their true import, and then made bind- 
ing in Saxony : — 



The Real Presence Rejected. 131 

ART. III. — ON BAPTISM. 

§ II. " By baptism as the laver of regeneration, 
and the renewing of the Holy Ghost, God saves us, 
and works in us such righteousness and purification 
from sins, that whosoever perseveres in such covenant 
and reliance, will not be lost, but have eternal life." 

§ IV. " Baptism is the bath (laver) of regenera- 
tion, because in it we are regenerated, and sealed 
with the spirit of sonship and obtain pardon. " — 
Midler's Symb. Bilcher, pp. 848, 849. 

5. The fifth error rejected is the real presence of the 
body and blood of Christ in the Eucharist. — The 
Reformers justly rejected the Romish error, that the 
bread and wine were transformed and transubstan- 
tiated into the body and blood of Christ. But they 
still adhered to the opinion, that the real body and 
blood of the Saviour are present at the Eucharist, 
in some mysterious way, and are received by the 
mouth of every communicant, worthy or unworthy. 

For this view we find no authority in Scripture, 
(a) On the contrary, when Christ uttered the words : 
* This (bread) is my body," his body was not yet 
dead, but was reclining at their side at the table ; 
and therefore was certainly not received by them 
into their mouths. The language was therefore 
figurative, such as Jesus was wont often to employ. 



132 



The Real Presence Rejected. 



Thus, "I am the door," John x. 9. "I am the 
true vine," xv. 1. "The field is the world" "the 
seed is the Word," &c. 

(6) Christ himself exhorts us, " Do this in re- 
membrance of me : " but remembrance is applicable 
only to that which is past and absent. Paul also 
represents the design of this ordinance to be, " To 
show, or publish, the Lord's death," a past event and 
not a present person. Thus we come into the com- 
munion with, or are reminded of, the Lord's body 
and blood through the emblems of bread and wine. 

(c) It contradicts the clear and indisputable tes- 
timony of our senses, for as the body and blood are 
to be received by the mouth of the communicant, it 
must be a local and material reception, which, if it 
did occur at sacramental celebrations, could be ob- 
served by the senses. 

(d) It contradicts the observation of all nations 
and ages, that every body or material substance 
must occupy a definite portion of space, and cannot 
be at more than one place at the same time, and 
therefore not at a hundred different places where 
the communion is received simultaneously. 

For these and other reasons the great mass of our 
ministers and churches reject this doctrine, and the 
annexed passages of the former symbolical books 
in which it is taught. The disposition to reject this 
error was manifested by Melanchthon himself, and 



The Lord's Supper. 133 

it prevailed extensively in the latter third of the 
sixteenth century. But during tlje first quarter of 
this century, the conviction that our Reformers did 
not purge away the whole of the Romish error from 
this doctrine, gained ground, universally, until the 
great mass of the whole Lutheran Church, before 
the year 1817, had rejected the doctrine of the real 
presence. 

REJECTED PASSAGES: 
Augsburg Confession, Art. X. 

OF THE LORD'S SUPPER. 

"Concerning the holy Supper of the Lord, it is 
taught, that the true body and blood of Christ are 
truly present, under the form of bread and wine, in 
the Lord's Supper, and are there administered and 
received." — Symb. Boohs, p. 112. 

The primitive signification of this clause is ex- 
plained by the other books : 

Apology to the Confession, Art. VII., VIII. (IV.) 
" Our adversaries (the Romanists) do not object 
to the tenth article (of the Augsburg Confession), 
in which we confess that the body and blood of 
Christ our Lord are truly present in the holy Sup- 
per, and administered and received with the visible 
elements, the bread and wine, as hitherto maintained 
12 



134 Presence of the Body and Blood of Christ 

in the (Romish) Church, and as the Greek Canon 
shows." — Symb. Books, p. 227. 

Smalcaldy Article VI. 
" Concerning the Sacrament of the Altar, we hold 
that the bread and wine in the Eucharist are the 
true body and blood of Christ, which are adminis- 
tered and received not only by pious, but also by 
impious Christians." — Symb. Books, p. 384. 

Luther's Smaller Catechism. 
" What is the Sacrament of the Altar?" 
" Ans. It is the true body and blood of our Lord 
Jesus Christ, with bread and wine, instituted by 
Christ himself, for us Christians to eat and to drink." 
Symb. Books, p. 424. 

Form of Concord, Pt. L, Art. VII. 

" We teach that the true body and blood of our 
Lord Jesus Christ are truly and essentially, or sub- 
stantially, present in the Lord's Supper, adminis- 
tered with the bread and wine, and received with 
the lips, by all those who use this sacrament, be they 
worthy or unworthy, good or evil, believing or un- 
believing ; being received by the believing unto con- 
solation and life, but by the unbelieving unto judg- 
ment." — Symb. Books, p. 570. 

"We believe, teach, and confess, that the words 



taught by the Lutheran Symbols. 135 

of the Testament of Christ are not to be understood 
otherwise than according to their literal sense, so 
that the bread does not signify the absent body of 
Christ, and the wine the absent blood of Christ, but 
on account of their sacramental union, that the bread 
and wine ARE truly the body and blood of Christ." — 
Idem, p. 571. 

" We believe, teach, and confess, that not only the 
truly believing and the worthy, but also the un- 
worthy and the unbelieving, receive the true body 
and blood of Christ."— p. 572. 

" In addition to the above clear passages, incon- 
testably teaching the real presence, it deserves to be 
ever remembered, that only fourteen years after the 
Form of Concord was published, when Duke Fred- 
erick William, during the minority of Christian II., 
published the Visitation Articles of Saxony, 
in 1594, in order to suppress the Melanchthonian 
tendencies to reject this and other peculiarities of 
the symbols, the Article on this subject which was 
framed by men confessedly adhering to the old sym- 
bols, and designing to re-enunciate their true im- 
port, and which was enforced upon the whole Church 
in Saxony as symbolic, gives the most objectionable 
view of this doctrine, viz. : I. ' The pure doctrine 
of our Church is, that the words, ' Take and eat, 
this is my body : drink, this is my blood, are to be un- 
derstood simply and according to the letter.' II. That 



136 The Real Presence Rejected. 

the body (which is received and eaten) is ih^ proper 
and natural body (der rechte natiirliche Leib ) of 
Christ, which hung upon the Cross; and the blood 
(which is drunk) is the proper and natural blood 
(das rechte natiirliche Blut ) which flowed from the 
side of Christ.' Miiller's Synib. Books, p. 847. Now 
we cannot persuade ourselves, that this is the view 
of a single minister of the General Synod, or of 
many out of it ; and yet these are the views that 
those are obligated to receive who avow implicit 
allegiance to the former symbolical books of our 
Church in Europe. If any adopt the modification 
received by many of our distinguished divines, such 
as Bernhardt and others, they do not faithfully em- 
brace the symbolical doctrine, and cannot fairly 
profess to do so. 

By the rejection of the above remaining errors of 
the Augsburg Confession, and the restriction of her 
doctrinal basis to fundamentals, the General Synod 
may be regarded as having completed her doctrinal 
development. Her organic structure of Government 
and Discipline are found in the Formula attached 
to the Hymn-Book, and her mode of worship is 
delineated in her Liturgy. The latter two may yet 
receive further amendment. 

It may be proper in this place to add, that at the 
meeting of the General Synod at York, in 1864, a 
series of resolutions was passed disclaiming the fol- 



The Primitive Church a Model. 137 

lowing errors, so that they have been formally re- 
jected by the General Synod. The last of the series 
was not duly considered, as the Synod was near its 
close, and all were desirous of expediting business. 
It affirms that, rightly interpreted, these errors are 
not taught in the Augsburg Confession, an assertion 
contradicted by the practice and professions of a 
large portion of our European Churches, by our 
most learned American divines, and by the declara- 
tions of the leaders of the Missouri Synod. Yet as 
we present the appropriate extracts from the Con- 
fession, each reader can judge for himself, whether 
the errors are taught in the quotations or not. 



DIFFERENT VIEWS CONCERNING THE PRIMITIVE 
CHURCH, AS A MODEL FOR ALL FUTURE AGES. 

The Church of God on earth may be regarded in 
a twofold light. There is, first, the body of pro- 
fessors of religion, who constitute the visible church. 
But the blessed Saviour admonishes us, that, " Not 
every one that saith unto me, Lord, Lord, shall en- 
ter into the kingdom of heaven ; but he that doeth 
the will of my Father who is in heaven." We 
must, therefore, discriminate between the professed 
and the real disciples of our Lord ; between those 
who merely exhibit the form of godliness, and those 
12* 



138 The Primitive Church a Model. 

who also possess its power, or, in the language 
of theology, between the visible and the invisible 
Church. 

The proper organization of the Church of God, in 
all ages, and especially under the Christian dispen- 
sation, is a subject of momentous importance. For 
that organization is the system of regulations by which 
the people of God are to be associated together, and 
directed in working out their salvation with fear 
and trembling ; to serve as depositories of the ora- 
cles of God, to watch over each other's spiritual 
welfare, and, by letting their light shine amongst 
men, to exert a salutarv influence on the world 
around, thus advancing the kingdom of Christ.* 
This is the body over which Christ presides, and to 
which he has promised his presence until the end 
of the world. When we examine the record of 
God's dealings with his people through a period of 
four thousand years, we find the organization of his 
Church to have been progressive in visibility, pro- 
gressive in its Christological development, and pro- 
gressive in its spirituality, as finally interpreted by 
the Saviour and his inspired apostles. The princi- 
pal gradations in this development have been termed 
by theologians the Adamic, the Patriarchal, the 
Mosaic and the Christian economies, or modes of 
administration of the Church of God. 

* 1 Tim. iii. 15. Eph. iii. 10. Matth v. 13-16. 



Erastianism. 139 

As to the last and most perfect stage of this de- 
velopment, found in the New Testament, different 
views are entertained concerning the degree of con- 
formity to the inspired model, which is required of 
us. The first is termed Erastianism* so called after 
Thomas Erastus, a distinguished physician and theo- 
logian of the sixteenth century. He maintained 
that the Church should exercise no discipline, not 
even for the grossest immoralities, and should be 
subjected to the control of the civil magistrates. 
Thus he denied the autonomy or independence of 
the Church, and would make it the mere tool of 
civil rulers. This is one extreme, which, though 
not fully adopted by the Protestant Churches of 
Europe, exerted only too much influence upon them. 
The term Erastianism is, however, also employed 
with greater latitude, to express the opinion that 
no form or inspired model of Church government is 
prescribed in the Scriptures, and that each Church 
has perfect liberty to adopt such form as she may 
prefer. 

* Thomas Erastus, a physician, and afterwards a Pro- 
fessor of Ethics in the University of Basel, was born Sep- 
tember 14th, 1524, probably in the Grand-Duchy of Baden, 
and died at Basel, December 31st, 1583. He was also Pro- 
fessor of Medicine in the University of Heidelberg, after 
1558, and mingled in the theological discussions of the 
day, in general favoring the views of the Swiss Reformed 
Church. 



140 High- Churchism . 

The opposite extreme is that of High-churchism, 
whose advocates maintain that their system of gov- 
ernment, whatever it may be, is taught in all its 
essential features in God's Word, and is therefore ob- 
ligatory on all others. Hence they gravely venture 
to unchurch all who differ from them ! This view 
characterizes a large part of the Episcopal Church, 
both in England and America, known as High- 
churchmen* 

The Golden mean is that of Loiv-churchism y whose 
advocates regard the Scriptures as laying down only 
the essential features and principles for the organi- 
zation of the Church of Christ, and as wisely leav- 
ing all minor arrangements to be settled by each 
Church according to the peculiar customs and in- 
stitutions of the country. This adjustment is to 
have reference to the progressive developments of 
God's providence and Spirit, as well as to the pro- 

* The High-church party is at present found almost ex- 
clusively in the Episcopal Church of England and America. 
For many years past the Episcopal Church has been divided 
on this subject. Of twenty-eight bishops and archbishops 
in Great Britain, thirteen are classed with the High-church 
party, five with the Low-church party, and ten occupy an 
intermediate ground, being sometimes denominated the 
"Broad Church." The highest shades of High-churchism 
(says Sawyer) differ but little from Romanism, and the 
passage is easy from this division of the Church of Eng- 
land to that of Rome. 



Low- Churchism. 141 

gressive improvements of mankind in the arts and 
sciences, which facilitate the progress of Christ's king- 
dom, such as the art of printing, the steam-press, and 
international steam communication. To this class 
belong the several Low-church forms of government, 
the Independent, the Congregational, the Presbyterian, 
the Low-church Episcopal, the Lutheran Church 
generally, and especially the American Lutheran 
Churches of the General Synod. 




CHAPTER VIII. 




More Immediate and Extended Vindication of 
the Five Cardinal Features of the General 
Synod of the American Lutheran Church, as 
Scrijjtural Develojjmotts of the Church of the 
Redeemer. 

A VIXG now glanced at the history of the 
Christian Church, from its foundation by 
the Saviour till the time of the Reforma- 
tion in the 16th century; having traced 
the Lutheran branch of the Protestant Church from 
its origin till the establishment of our Church in this 
country, and the formation of the General Synod ; 
and having discussed the principles of Church de- 
velopment in general, we come to the more imme- 
diate and extended demonstration of the position, 
that in all the cardinal features of its organization, 
the General Synod of the Evangelical Lutheran 
Church is in accordance ivith the jireeepts and princi- 
ples of God's Word. 

I. First, of the Doctrinal Basis of the General 
Synod. — And here some preliminary remarks on 

(142) 



No Human Creeds in the Old Testament Church. 143 

the practice of God's people under the old dispensa- 
tion, and the teachings of the Old and New Testa- 
ments on this subject, may not be inappropriate or 
unacceptable. In the infancy of our race, the the- 
ology of the patriarchs embraced but a few cardi- 
nal doctrines. These may have been the same 
which the Jewish Rabbins* term the seven precepts 
of Noah, said to have been required of the prose- 
lytes of the gate, concerning which, however, we 
know nothing certain, except as far as they are in- 
culcated in God's Word. From the sacred volume 
we find the following doctrines to have been taught : 

1. The existence and attributed of Jehovah ; f the 
depravity of man; \ hope of pardon ;§ belief of a 
future state, 1 1 contrary to the views of Warburton; 
together with the intimation of a Saviour to coine.| 

To Abraham, the Father of the Faithful, God re- 
vealed the covenant of grace more fully, adding the 
rite of circumcision to the external organism to the 
Church. 

* See Winer's BiblischesReal-Worterbuch, Vol. II. p. 285; 
Jahn's Archaeology, \ 325, p. 413 (Upham's Version) ; Bud- 
dei, Hist, Eccles. Vel. Test,, Vol. I. p. 156. 

f Job xxxii. 8. Ps. xix. 1, 2; lxxv. 1. 

J Gen. vi. 5 ; viii. 21-8. 

\ Gen. iv. 7. 

|| Gen. v. 22-24. Heb. xi. 5. Conip. Gen. v. 22, 24 ; xxviii. 
13 ; Matt. xxii. 31, 32. 

\ Gen. iii. 15; xii. 3; xvii. 19; xxii. 18; xxvi. 4; xlix. 10. 



144 



No Uninspired Creed in 



Under the Mosaic dispensation he completed the 
Old Testament development, both in doctrine and 
organization ; illustrating it progressively by prophe- 
cies and types and psalms, and retaining out of the 
patriarchal religion all the features which his in- 
finite wisdom deemed proper. Such were sacrifices, 
the priesthood,* circumcision, the distinction of 
meats, tithes, the moral precepts, and the Sabbath. 
Especially did he develop the grand doctrine of 
the Messiah to come. Xow all these doctrines are 
taught in the Old Testament in popular and not 
in systematic language ; so that differences of inter- 
pretation might naturally arise. Yet we have no 
knowledge of the Church's having ever formed a 
human creed, aud required its members to assent to 
it, either orally or by subscription. 



NO UNINSPIRED CREED IN THE OLD TESTAMENT 
CHURCH. 

But some may inquire, were there actually any 
important differences of interpretation in the Old 
dispensation, such as are now alleged as sufficient 
reason for introducing uninspired extended creeds 
into the Church ? That such differences of moment 
did exist among them, their own historian, JosepJcus, 
abundantly teaches. t Hear also the testimony of 

* Numb. iii. 12, 13. 

f Josephus' Antiquities of the Jews, B. 18, ch. 1 



the Old- Testament Church. 145 

Jahn, the learned archaeologist, on this subject : * 
"Nor was this general harmony (i. e. among the 
Jews) in the least interrupted by the existence of 
the three prominent sects, which, influenced by their 
philosophical systems, differed so much in their inter- 
pretation of the Scriptures." "The Pharisees ap- 
proximated very near to the Stoics, the Sadducees 
to the Epicureans, and the Essenes to the Pythago- 
reans." Besides, the differences between the follow- 
ers of Hillel and Shammai, forming subdivisions of 
Pharisees, were also tolerated in peace. These par- 
ties existed as early as the third century before 
Christ, and how much earlier other differences may 
have prevailed is unknown. But nowhere do we 
read of any human creed, proposed for the purpose 
of forming a separate church organization amongst 
them. 

In the New Testament the revelation from God 
to man was completed ; and although the celebrated 
Christian father, Origen, informs us that doctrinal 
differences existed among Christians in the apostolic 
age, he tells us nothing of any human creed 

PROPOSED AT THE TIME. 

In the time of Christ and his Apostles, the Reve- 
lation of God to man was completed, and recorded 
by the inspired Apostles in the New Testament. 

* Jahn's Archeology, pi. III., \\ 316, 317. 
13 K 



146 No Human Creed in the New- Testament Church. 



The system of Christianity was then finished for all 
after-ages, and for all nations, " till the end of the 
world." This volume is an infallible rule of faith 
and practice, and contains an account of the general 
features of organization of the Church under the in- 
spired Apostles. 

With the precepts of this inspired "Word, and the 
outlines of this inspired organization, we hold that 
the churches of the General Synod of the Evan- 
gelical Lutheran Church in the United States are 
in entire unison, and affirm that they are more suc- 
cessful exemplifications of the proper Church of the 
New Testament as an inspired, progressive organiza- 
tion for the conversion of sinners and advancement 
of the kingdom of Christ to its millennial glory, 
than any other Church of the present age. 

When affirming the scriptural character of the 
General Synod's doctrinal basis, we do not mean that 
it is found in the Word of God in form (totidem 
verbis), but in substance. These sacred oracles were 
given, not as a text-book of systematic theology, 
much less, as Hutchinson supposed, of universal 
science ; but as a popular revelation, a book of re- 
ligious instruction for the unlearned masses of the 
people, as well as for those whose minds had been 
disciplined by education. Nor is it affirmed that 
our doctrinal basis is sustained by a command of 
Scripture, for that sacred volume nowhere enjoin* 



Doctrinal Basis of the General Synod. 147 

it on the Church to make any uninspired creeds. 
But it represents itself as complete, and forbids any 
additions or substitutes with fearful maledictions. 
" For (says the writer of the Apocalypse) I testify 
to every man that heareth the words of the prophecy 
of this book, if any man shall add unto these tilings, 
God shall add unto him the plagues that are written 
in this book ; and if any ma a shall take aw T ay 
from the words of the book of this prophecy, God 
shall take away his part out of the book of life, 
and out of the holy city, and from the things which 
are wuitten in this book." 

But we maintain, that the doctrines expressed in 
our creed are most manifestly taught in Scripture ; 
that the amount of doctrine required by it for eccle- 
siastical communion is neither too much nor too 
little, and is rendered necessary for the preservation 
of that purity of the church enjoined in God's Word. 
What then is the doctrinal basis of the General Synod f 
Not the entire mass of the former symbols of Luther- 
anism in Germany ; for these were never all received 
by many of our European churches. Nor any of 
all these books but one, namely, the Augsburg Con- 
fession, which is the only one that was universally 
received by the Lutheran Church in all parts of 
Europe.* Nor does the doctrinal basis of the Gen- 

* Hutterus Redivivus, p. 116. 



148 Doctrinal Basis of the General Synod. 

eral Synod bind to every tiling contained in the 
Augsburg Confession, as has already been stated. 
The obligation assumed by our ministers at licensure 
and ordination, as contained in the Constitution for 
District Synods, published by the General Synod, 
is in the words : "Do you believe the Scriptures of 
the Old and New Testament to be the Word of God, 
and the only infallible rule of faith and practice?" 

Do you believe that the fundamental doctrines of 
the Word of God are taught in a manner substantially 
correct, in the doctrinal articles of the Augsburg 
Confession ? 

This pledge, in its practical operation, amounts 
to the reception of the entire Augsburg Confession, 
except the following topics : — 

1. The doctrine of private confession and absolu- 
tion. 2. The real or literal presence of the body 
and blood of the Saviour in the Eucharist. 3. Bap- 
tismal regeneration. 4. Denial of the divine obliga- 
tion of the Christian Sabbath. 5. The so-called 
Ceremonies of the Mass. 

This creed is brief, yet comprehensive, and coin- 
cides in principle with the so-called Apostles' Creed, 
and the Nicene Creed, although properly more ex- 
tended, in order to exclude heretics of later date 
from the Church. These two creeds sufficed to pre- 
serve the doctrinal purity of the Church, as far as 
creeds can effect this end, during the first five cen- 



Early Creeds. 149 

turies, when the so-called Athanasian Creed gained 
currency and influence in the Church. From that 
time till the Reformation, for near 1000 years, these 
three creeds were generally received by the whole 
Church, both in its Eastern, or Greek, and in its 
Western, or Latin or Romish portions, — that is, 
throughout the entire Christian world, w T ith excep- 
tion of a few small separate organizations. Some 
few enactments of successive general councils were 
of a doctrinal character, but these creeds were re- 
garded as the grand doctrinal landmarks of the 
Christian Church. 

As the first two of these creeds are exceedingly 
interesting, on account of their great antiquity, as 
well as their universal adoption by the whole Chris- 
tian Church from the second and fourth centuries, 
as a fair exposition of what they universally believed 
the Scriptures to teach, we present them to the 
reader. These documents also incontestably establish 
the fact, that the Church, when guided by the in- 
spired apostles, and for several centuries after that 
period, deemed it lawful to require uniformity only 
in fundamentals. Several variations occur in the 
different ancient copies ; for example, the phrase in 
the so-called Apostles' Creed, "descended into hell, 
(or hades, the world of spirits,)" is not found in the 
earliest copies. 
13* 



150 The So-called Apostles' Creed. 

Apostles' Creed. * 

U I believe in God the Father Almighty, the 
Maker of heaven and earth. 

"And in Jesus Christ, his only Son, our Lord, who 
was conceived by the Holy Ghost, born of the virgin 
Mary, suffered under Pontius Pilate, was crucified, 

* The Apostles' Creed was so called, not because any one 
in the beginning believed that the apostles had composed 
it. Had such a belief prevailed, this creed would undoubt- 
edly have been received into the canon of the New Testament. 
For if the apostolic authorship of one apostle invested any 
book with canonical authority, this creed having, according 
to a Romish tradition, been the joint work of all the twelve 
apostles, would have been regarded as possessing the very 
highest inspiration. For that tradition as related by Ruf- 
finus of the 4th century was, that before the twelve apostles 
started on their mission to the different nations of the world, 
they convened at Jerusalem, and composed this creed, each 
apostle furnishing one sentence of it. But the truth is, the 
creed was of gradual growth, and was called by the name 
of the Apostles, because all admitted that the doctrines it 
contained were those taught by the apostles. The exact 
age of this creed is unknown. At first it was transmitted 
by tradition. Ireneus, Tertullian, Origen, and others con- 
tain the substance of it, but do not term it a creed. After 
the formation of the Nicene Creed, on the basis of this an- 
cient traditionary creed or faith of the Church, this also 
was enlarged, and termed the Faith or Creed of the Apos- 
tles ; that is, the creed or doctrine which the apostles 
taught 



The Niceno-Constantinojyolitan Creed. 151 

dead and buried. The third day he rose from the 
dead, he ascended into heaven, and sitteth on the 
right hand of God the Father Almighty, whence he 
shall come to judge the quick and the dead. 

"I believe in the Holy Ghost, the holy catholic 
(that is, universal) Church, the communion of saints, 
the forgiveness of sins, the resurrection of the body, 
and life everlasting." 

Niceno-Constantinojjolitan Creed, A. D. 325 and 381. 

" I believe in one God the Father Almighty, Maker 
of heaven and earth, and of all things visible and 
invisible. 

"And in one Lord Jesus Christ, the only-begotten 
Son of God, begotten of his Father before all worlds ; 
God of God, Light of Light, true God of the true 
God, begotten, not made, being of one substance 
with the Father, by whom all things were made ; 
who for us men, and for our salvation, came down 
from heaven and was incarnate by the Holy Ghost 
of the virgin Mary, and was made man, and was 
crucified also for us under Pontius Pilate. He suf- 
fered, and w r as buried, and the third day he rose 
again, according to the Scriptures, and ascended 
into heaven, and sitteth on the right hand of the 
Father ; and he shall come again with glory to 
judge both the quick and the dead, w 7 hose kingdom 
shall have no end. 



152 The Niceno-Constantinopolitan Creed. 

"And I believe in the Holy Ghost, the Lord and 
giver of life, who proceedeth from the Father and 
the Son, who with the Father and the Son together is 
worshipped and glorified, who spake by the prophets. 
And I believe in one catholic (universal) and apos- 
tolic Church ; I acknowledge one baptism for the 
remission of sins, and I look for the resurrection of 
the dead, and the life of the world to come." * 

At the time of the glorious Reformation of the 
16th century, the truth of these ecumenical or uni- 
versal symbols, and especially of the first two, was 
generally conceded. The protest of the reformers 
was directed against the numberless corruptions of 
these doctrines, and the superstitious rites and cere- 
monies which had been added to them. These cor- 
rupt additions entirely obscured the moral beauty 

* The Nicene Creed was adopted by the Council convened 
by the Emperor Constantine the Great, in A. D. 325, at 
Nice, a city of Bithynia, in Asia Minor, for the purpose of 
settling the Arian controversy. The authorship of the 
creed is by some attributed to Hosius, by others to Hermo- 
genes, and others still to Eusebius of Csesarea. It was 
signed by 318 bishops against 17. To this creed several 
additions were made in A. D. 381, relative to the Holy 
Spirit, by the Council of Constantinople, convened by the 
Emperor Theodosius the Great. This council consisted of 
150 members, all belonging to the Greek Church. Its object 
was to oppose the Arians and Macedonians, whose senti- 
ments it condemned. 



Luther s Early Experiences. 153 

of the Scripture plan of salvation, by grace through 
faith in the crucified Redeemer, and substituted a 
self-righteous system of works, by which unregen- 
erate men were taught to expect admission into that 
holy heaven, into which no unclean thing can 
enter. 

When the noble-hearted Luther was enlightened 
by the Spirit of God, to see the errors and corrup- 
tions of the Church in which he was born, was edu- 
cated, and lived till thirty years of age, his good 
sense led him at once to inquire, By what standard 
can I correct these errors, and test the whole papal 
system ? By the Fathers of former centuries ? No. 
For, although some of them were good and learned 
men, they were all fallible. But, thought he, as 
there is a book, the Bible, professing to be from 
God, (a book which, providentially, had first greeted 
his eyes about ten years before, in the twentieth 
year of his age,) this book must contain the truth un- 
mixed with error, if such truth can be found on 
earth. He was acquainted with distinguished church 
fathers of earlier ages, who had taught the Gospel 
in far greater purity than prevailed in the Church 
of his day. He was especially attached to the illus- 
trious divine of Hippo, and had joined the Augus- 
tinian order called after his name. Thus he might 
have been tempted to undertake the reformation of 
the Church on an Augustinian basis, and formed 



154 Luther } s Judgment of Party Names 

an Augustinian Church; but he knew that Chris- 
tians are commanded to call no man Master, well 
knowing " that one is our Master, even Christ, i. e. 
the Messiah." 

Hear his noble protest when his followers began 
to call the renovated Church after his name, as the 
Papists had done in derision, led on by the example 
of Eckius and Pope Adrian. 

" I beg," said he, " that men would abstain from 
using my name, and would call themselves, not Lu- 
therans but Christians. What is Luther? My doc- 
trine is not mine. Neither was I crucified for any 
one. Paul would not suffer Christians to be called 
either after him or Peter, but after Christ (1 Cor. 
iii. 4, 5). Why should it happen to me, poor cor- 
ruptible food of worms, that the disciples of Christ 
should be called after my abominable name ? Be 
it not so, beloved friends ; but let us extirpate party 
names, and be called Christians; for it is the doc- 
trine of Christ that we teach." * 

Luther therefore asserted the long suppressed 
right of private judgment, that lever of the Re- 
formation, and adopted the Bible as the only infal- 
lible guide and test, not only for the removal of the 

* Luther's Works, vol. xviii. p. 203, 6th Leipsic edition. 
See also the author's Fraternal Appeal to the American 
Churches, with a Plan for Catholic Union on Protestant 
Principles, p. 60. New York : 1830. 2d edit. 



in the Church. 155 

errors and superstitions of Romanism, but also to 
direct him in the reorganization of the Church, and 
in all his actions in life. By this standard he con- 
tinued to investigate the whole field of Romish doc- 
trine and practice. Although he had taken an oath, 
at the time the theological doctorate was conferred 
on him, to teach no other doctrines than those pre- 
scribed by the Romish Church, yet when he saw 
that Rome had corrupted the doctrines of the gos- 
pel, he unhesitatingly denounced her corruptions. 

He saw intuitively, that an oath taken to per- 
form an act subsequently seen to be sinful, cannot 
be binding.* This noble work of Reformation he 
continued to prosecute until the close of his life, 
binding himself to no creed except the Bible. Hence, 
though in a certain sense, Luther may be regarded 
as the author of the Reformation, and the founder 
of the Church that bears his name, yet, w T ith the 

* This principle has been acted on both by Romanists 
and Protestants of more recent date. Joachim II. , Elector 
of Brandenburg, bound himself to his father, by the honor 
and the oath of a prince, on behalf of himself and his heirs, 
to remain true to the Romish Church ; and yet he was swept 
along with the victorious current of the Lutheran Reforma- 
tion. On the other hand, John Sigismund pledged himself 
to his father with an oath, never to forsake Luther's doc- 
trines, and yet, in 1614, abandoned the doctrine of the real 
presence, and could find peace only in the view of the Re- 
formed Church on this subject. 



156 Luther bound to no Creed 

great Apostle, he could justly have said, " I neither 
received it of man, neither was I taught it, but by 
the revelation of Jesus Christ." And it should be 
remembered, that although different confessions 
(the former symbolical books) were published by 
the Reformers, containing a statement of their be- 
lief, and Luther himself had signed one of them, 
not one, except the Form of Concord, was written 
for tjie purpose of being made binding on the minis- 
ters of the Church : nor were they generally made 
thus binding until after both Luther and Melanch- 
thon had gone to their eternal rest. Then (in 1580) 
the Form of Concord was published, and together 
with the other Confessions was made symbolical ; 
that is, made binding on the ministers of the Church, 
not by the Church herself, but by the civil authori- 
ties. This was thirty-four years after Luther's death, 
and twenty years after that of Melanchthon. Let 
it then be remembered that Luther, though he believed 
the contents of the symbolic books to be true, never 
bound himself to them, nor was the Church as a body 
so bound by them, till a quarter of a century after his 
death. In short, neither the names of fallible men, 
nor trans-fundamental creeds ought ever to be im- 
posed as binding on the Church of Christ. 

Had Luther's advice been accepted and his name 
not been employed to designate the Church of Christ, 
which he was instrumental in purifying, the com- 



except the Bible. 157 

mon argument would have fallen to the ground, 
which many of our symbolic friends are wont to 
regard as unanswerable : namely, that those alone 
can consistently belong to the Lutheran Church, 
who believe all the doctrines which Luther believed. 
How differently would this argument strike all hon- 
est readers, if stated thus : Those alone can consist- 
ently belong to the Evangelical Church, that is, the 
Church foun<Jed on the gospel, w T ho believe, not all 
that the gospel teaches, but all that Luther taught. 
Evidently here a fallible man is virtually made the 
principium cognoscendi, the source of knowledge, of 
a Christian Church, instead of the inspired gospel 
of God ! This use of personal names is justly re- 
buked by the Apostle Paul, for it has been the pro- 
lific source of much evil. The Scriptures alone are 
designed to be our infallible rule of faith and prac- 
tice ; and as long as the Church lasts on earth, it is 
her duty to study that Word, and faithfully to act 
out her convictions of its teachings. The Bible 
represents itself as the only infallible rule (Revel. 
xxii. 18, 19) ; but our symbolic friends point us to 
the Bible only as understood and explained by Lu- 
ther, or the symbolical books which form a mass of 
human prescription, equal in size to the w T hole Old 
Testament, composed by good and learned but falli- 
ble men, at a time when sacred philology and exe- 
gesis were in their infancy ! ! 
14 



158 



The Bible 



Nor should Christians ever consent to bind them- 
selves unchangeably to such extended trans-funda- 
mental creeds. The Bible alone is infallible truth, 
unmixed with error, that is, objective truth. All 
human creeds are only subjective, are truth as appre- 
hended by the minds of men. Since men are de- 
praved and fallible, it might in advance be expected 
that their subjective creeds would be tarnished by 
some error. But that they positively#tnd certainly 
are mingled with it, is demonstrated by the fact, that 
on many, especially on non-fundamental doctrines, 
the leading creeds extant in the world, present opj)o- 
site instructions ; and of two different and opposite 
teachings or doctrines, one only can be true. His- 
tory moreover teaches, that the creeds of the differ- 
ent Evangelical Churches agree as to fundamental, 
and differ chiefly in non-fundamental doctrines. 
Hence only fundamental doctrines should be ad- 
mitted into public creeds to be made binding ; and 
if any denomination adds other doctrines of non- 
fundamental character, viz., her own denominational 
peculiarities, these should confessedly be regarded 
in a different light, as constantly open to improve- 
ment, whenever the increasing light of biblical 
science may demand. Do you say this is a danger- 
ous position ? It is advocated even by the Form of 
Concord itself: " But (say its authors) the other 
symbols and writings cited, are not judges as the 



is the only Infallible Test. 159 

Scriptures are, but are only evidence or declaration 
of the faith, to show how at all times the Scriptures, 
in reference to articles disputed in the Church of 
God, were understood and explained by the per- 
sons then living , and how the opposite doctrines were 
rejected and condemned." * The Eeformers ac- 
knowledged the duty of " searching the Scriptures," 
and vindicated to themselves the right to " prove 
all things and hold fast that which is good." Nor 
did they dream of denying the same right to after- 
ages. But the unhappy union of Church and State 
incorporated these Confessions into the ecclesiastical 
laws of the land, punishing any denial of them with 
civil penalties, and thus closing the door to all sub- 
sequent amendment of them. 

In our own happy country, Church and State are 
divorced, and here the Church has power to exer- 
cise her natural rights, and we add, is bound to do so. 

Our General Synod has accordingly returned to 
the high and truly noble principles of Luther. Be- 
lieving the Bible alone to be the infallible rule of 

* Die andern Symbola aber, und angezogene Schriften, 
sind nicht Richter wie die heilige Schrift, sondern allein 
Zeugnis und Erkl'arung des Glaubens, wie jederzeit die 
heilige Schrift in streitigen Artikeln in der Kirche Gottes 
von den damals lebenden verstanden und ausgelegt, und 
derselbige widerwertige Lehre verworfen und verdammet 
worden." — Miiller's Symbolische Biicher, p. 518. 



160 



Lather Condemns 



faith and practice, she yet approves of the great 
mass of the doctrines taught in the symbolical books, 
because she regards them as constituting the divine 
plan of salvation taught in God's Word ; and she 
dissents from several minor doctrines, for which she 
can find no Scriptural authority ; as Luther him- 
self did in regard to some of the concessions made 
by Melanchthon to the Papists, in the Augsburg 
Confession.* Desiring to have some creed, as well 

* On the 22d of June, the day after the public presenta- 
tion of the Confession, he (Melanchthon) again addresses 
Luther : "We live here in the most lamentable anxiety and inces- 
sant tears." During the entire six weeks that Melanchthon 
was at Augsburg before the arrival of the Emperor, his 
mind was in this agitated and alarmed condition. According 
to his own account, he continued daily to make changes in 
the Confession to appease the Romanists, after it had been 
submitted to Luther. No wonder, therefore, that Luther, 
responding to Melanchthon's inquiry, "what more they could 
yield to the Romanists" makes this rather dissatisfied reply : 
" Your Apology (the Augsburg Confession, as altered by 
Melanchthon after Luther had sanctioned it on the 15th of 
May, and it had been presented to the Diet on the 25th of 
June) I have received, and I wonder what you mean, when you 
desire to know what and how much may be yielded to the Papists. 
As far as I am concerned, too much has already been 

YIELDED TO THEM IN THE APOLOGY (THE CONFESSION): [fill* 

meine Person ist ihnen allzuviel nachgegeben in £er Apolo- 
gia (Confession).] Luther's Werke, B. xx., p. 185. Leipsic 

Edit. " I daily altered and recast the greater part of if, (says 
Melanchthon himself,) and would have altered stilt more, if our 



the Concessions of Melanchthon. 161 

as to bear witness to the truth as it is in Jesus, as 
also to preserve the purity of the Church, she pro- 
fesses to regard the Augsburg Confession as a cor- 

counsellors would have allowed it." But Melanchthon and his 
associates were willing to make still more important con- 
cessions, after the Confession had been delivered ; so that 
Luther, in a letter dated Sept. 20th, to Justus Jonas, one of 
the principal Protestant theologians at the Diet, gives vent 
to his feelings in the following remarkable language : "J al- 
most burst zvith anger and displeasure, [Ich borste schier fur Zorn 
und Wider willen,) and I beg you only to cut short the matter , 
cease to negotiate with them (the Papists) any longer, and come 
home. They have the Confession. They have the gospel. If they 
are willing, to yield to it, then it is well. If they are unwilling 
to yield to it, they may go. If war coxes out of it, let 
it come. We have entreated and done enough. The Lord 
has prepared them as victims for the slaughter, that he may 
revjard them according to their works. But us, his people, he will 
deliver, even if we were sitting in the fiery furnace at Babylon." 
Luther's Works, vol. xx. p. 196. 

Well has the historian Arnold said, " Melanchthon had 
prepared the Confession amid great fear and trembling, 
and in many things accommodated himself to the Papists." 
Kirche und Ketzer Geschichte, vol. I. p. 809, 2d ed. of 1740. 

The distinguished historian, Professor Schrceck, testifies 
to the same fact. "Every one knows (says he) that this 
confession of faith, known as the Augsburg Confession, is 
the principal symbolical book of the Evangelical (Lutheran) 
Church. But few of those who have heard it mentioned, 
or have cursorily glanced at it, are aware how designedly 
it tendered a reconciliation to the Romish Church, and facili- 
14* L 



162 Too much conceded to Papists 

rect exhibition of the fundamental doctrines of the 
Word of God. And the friends of the General Synod 
finding themselves in unison with the doctrines 
and usages of the Lutheran Church in all essential 
points, and much attached to them, continue to re- 
tain the name of Luther, and labor in the Church 
of their fathers. When the patriarchs of American 
Lutheranism first established churches in this coun- 
try, about a century and a quarter ago, they at first 
continued the practice then prevailing in Halle* 
whence most of them came, of requiring from can- 
didates for the ministry a pledge to all the Symboli- 
cal books then in force in Saxony. But they soon 
began to discriminate between the Augsburg Con- 
fession and the other books. About the close of the 
last century they ceased to require any such pledge, 
even to the Augsburg Confession. 

tated such a result." Vol. I. p. 447, of his Christliche 
Kirchengeschichte seit der Reformation. 

Here then we have the most unequivocal testimony of 
Luther himself, as well as of concurrent historians, that the 
Augsburg Confession still retains concessions to popery, to 
which he was opposed. Probably some of the several points 
in that Confession, to which American Lutherans still ob- 
ject, may have been among these concessions, especially the 
language applied to the Mass, sc much milder than that 
applied to it by Luther himself in his Smalcald Articles. 

See also Schmucker's Lutheran Symbols, or Vindication 
of American Lutheranism, p. 53, 2d edit. 



in Augsburg Confession. 163 

When we were admitted to the ministry by the 
Pennsylvania Synod, in the spring of 1820, not a word 
was said to us of any symbol. Nor was the Con- 
fession officially avowed, by the requisition of assent 
to it, even by the Pennsylvania Synod or any other, 
from that time until the third meeting of the Gen- 
eral Synod in 1825, when it was the privilege of the 
present writer to present the so-called Statutes of the 
Theological Seminary, then adopted by that body, 
containing the following words : "In this seminary 
shall be taught, in the German and English lan- 
guages, the fundamental doctrines of the Sacred 
Scriptures, as contained in the Augsburg Confession." 
And in the Constitution of the Seminary the same 
obligation is repeated, in the same language, and 
also in terms somewhat varied, though synonymous, 
in Article I. of the Constitution, § 2 : " The design 
of this Institution shall be, to train up ministers 
who sincerely believe and cordially approve of the 
doctrines of the Holy Scriptures, as they are funda- 
mentally taught in the Augsburg Confession ; " and 
likewise in the Constitution for District Synods, 
published by the General Synod, at Licensure and 
Ordination. 

By this qualified, though essential avowal of the 
Augsburg Confession, the General Synod professes 
her historical connection with the Church of the 
Reformation, as well as of the Mcene and earlier 



164 



General Synod's Position. 



ages, and has a test by which she can exclude fun- 
damental error from the Church ; whilst she re- 
serves to her members the liberty of the primitive 
and Ante-Nicene period, of differing on non-funda- 
mental topics, without crimination, or disturbance 
of ecclesiastical relations. This liberal basis seems 
also accordant with the instructions of the great 
apostle of the Gentiles, " to receive," and not reject, 
" a brother that is weak in the faith ; " that is, erro- 
neous, in our judgment, in some minor points, 
which do not prevent him from being a " brother ; " 
but not for the purpose of disputation on doubtful 
topics. It also approximates the advice of the 
illustrious champion of the truth, the great Atha- 
aasius, and other Nicene Fathers of the fourth 
century, who regarded the creed issued by that 
celebrated council as sufficient for all ages to come. 
" That faith (says Athanasius) which those fathers 
there confessed, was sufficient for the refutation of all 
impiety, and the establishment of all faith in Christ 
and true religion,' 1 * The emperor Zeno also wrote 
an epistle, Enotikon, f or, The Epistle of Reconcil- 
iation, in which Christians are invited to unite in 
receiving the Nicene Creed ; and it is added, that 

* Epist. ad Epict. — "H yap iv durrj vapa rCiv narepajv Kara rag 
Seiag ypafiag fyjoXoynSeura rrtjn?, avraKprjs egri 7rpoj dvarpo^rjv pev naor\s 
aoiQdas, avSaaiv 6s r;7{ evaefieias iv X/)«$o> ni'Ttoyq. 

f Evag. lib. iii. c. 14. 



Episcopal and Methodist Creeds. 165 

"the Church should never receive any other creed" 
This basis is also adapted to the millennial era of the 
Church, receiving into her fold all who give evi- 
dence of Christian character, and agree so far with 
us in doctrine, mode of worship, and government, 
as to be able to co-operate harmoniously with us. 
So, also, Acts ii. 17, Peter said concerning the Gen- 
tiles who had received the Holy Ghost, " Forasmuch 
as God gave them the like gift as he did unto us, 
who believed on the Lord Jesus Christ, what w T as I 
that I could withstand God ? " Had the civil rulers 
of Germany, when they arrogated to themselves the 
power of prescribing a creed, and of compelling all 
ministers to bind themselves to its support, adopted 
the doctrinal articles, or even the whole, of the Augs- 
burg Confession, — omitting three or four disputed 
points of minor moment, — instead of the entire mass 
of symbolic books, forming a volume of about 600 
pages, equal to the entire Old Testament, there would 
have been far less controversy in our Churches in Eu- 
rope, and the Lutheran Church this day would num- 
ber millions of members more than she now does. In 
confirmation of this opinion, it may be stated that the 
Church of England, which adopted a creed (the 
Thirty-nine Articles) of the length recommended, 
about eighteen years before the Book of Concord was 
adopted, though she has had, perhaps, as great a diver^ 
sity of doctrinal views in her ministry as has been 



166 Fundamental Doctrines of Christianity. 

found in the Lutheran Church, litis not been distracted 
by one-fourth part as many or as bitter doctrinal 
controversies. And of the Methodist Church in 
America, it is still more worthy of remark, that she 
struck out from the Thirtij-Xine Articles several of 
the remaining disputed topics ; and though she counts 
1,000,000 of members, she has been disturbed by no 
loctrinal controversies at all, and has increased 
more rapidly than any other Church in our land.* 
The principal doctrines actually received by the 
ministry of the General Synod, and required by their 
doctrinal basis, are the following : — 

I. The Unity of the Godhead in a Trinity of 
Persons. 

II. The proper and eternal Divinity of the Son 
of God, our Saviour, Jesus Christ. 

III. The Total Depravity of our race in conse- 
quence of the Fall. 

IV. The Incarnation of the Son of Goa, and his 
Vicarious Atonement for the sins of the world. 

V. Justification, not by works, but by grace alone, 
through faith. 

VI. Regeneration by the Holy Ghost, through 
the truth, and good works, as the fruit and evidence 
of our faith. 



* The Thirty-nine Articles were adopted in 1562, and the 
Book of Concord in 1580. 



Fundamental Doctrines of Christianity. 167 

VII. The divine institution and perpetuity of the 
Gospel Ministry, of the Lord's Day or Christian 
Sabbath, and of the sacraments of Baptism and the 
Holy Supper. 

VIII. The Immortality of the soul, and Judg- 
ment of the world by our Lord Jesus Christ. 

IX. The eternal blessedness of the righteous. 

X. The everlasting punishment of the wicked. 

In addition to these fundamental truths, the doc- 
trines of Pedo-Baptism, and universality of the 
Atonement, taught in the Confession, are received 
by all the Churches of the General Synod. 

Of the doctrine of the redemption of the world 
through the eternal Son of God, our Churches en- 
tertain the most exalted view. They hold that 
Christ tasted death literally for every one, (Heb. ii. 
9, 7iavTfL y ) and that this redemption is complete ; so 
that, on account of it, all children who die in in- 
fancy, before the years of moral agency, will be 
saved, as also that all who reach the age of respon- 
sibility are in a salvable state, in which, though 
depraved by nature, and liable to condemnation on 
account of personal sins, they may be saved by the 
performance of certain conditions made possible by 
Divine grace to all who hear the Gospel. These 
conditions are suited to the capacities of each indi- 
vidual ; and though different from the conditions of 



168 Fundamental Doctrines of Christianity. 

our first parents in Eden, they are equally just and 
impartial to all. Our pardon and justification 
are, moreover, entirely of grace, and in no degree 
the result of our works or sufferings. 

61 Our sin can ne'er be crucified 

By cross or suffering of our own : 
The cross whereon Immanuel died 
Alone can win the victor's crown. 

" We own but one Gethsemane, 

And there the debt of woe was paid ; 
"We know but one true Calvary, 

And there was sin's atonement made." 



As our justification is not by works, it need not 
be delayed till after some period of holy living, but 
it follows instantly on the performance of the first 
act of living faith. " Now is the accepted time ; 
now is the day of salvation." 

And when we have thus been justified by faith, 
we have peace with God, — have the testimony of 
the Spirit, bearing witness with our spirits, that we 
are children of God. — Rom. viii. 14. 

These fundamental doctrines form the moral bond 
which unites into one totality all the disciples of 
our Divine Master of every land. They constitute 
that galaxy of divine truth by which the Holy 
Spirit has illuminated a large part of the world, 
has banished ignorance, superstition, and idolatry 



Fundamental Doctrines of Christianity. 169 

from the nations now Christian, has lifted the veil 
and revealed to them in some measure the structure 
of the invisible world, and by which he has illumi- 
nated, convicted, converted, sanctified and saved 
millions of our fellow-men. It is this truth, also, 
which will extend its radiations from the throne of 
God to the remotest dark places of the earth, glo- 
riously illustrating the moral government of Jeho- 
vah over heaven, earth and hell. Under the free 
development secured by the principles of the Gen- 
eral Synod, the American Lutheran Church is eclec- 
tic in its features, and occupies a kind of middle 
or common ground between the other evangelical 
denominations. She may be emphatically styled 
the Church of the Reformation. She holds the grand 
doctrines of Christianity, with fewer appended pecu- 
liarities than most other denominations. With the 
Calvinist, she holds the graciousness of salvation ; 
with the Congregationalist, she believes that Christ 
tasted death for every man ; with the Methodist, she 
approves of regularly recurring protracted meetings ; 
with the Episcopalians, she occasionally employs a 
liturgy, with forms of prayer ; with the German Re- 
formed, she agrees in the instruction and confirma- 
tion of catechumens ; and with all she unites in 
ascribing all the glory of our privileges on earth and 
hopes in heaven to the Lamb of God that taketh 
away the sins of the world. Long may these blessed 
15 



170 Fundamental Doctrines of Christianity. 

doctrines be taught in our Churches throughout our 
land and throughout the world, until all who love 
the Lord indeed unite in proclaiming the truth: 
one is our Master, Christ, and we are all brethren. 
How noble, therefore, is the doctrinal basis of our 
General Synod ! 




CHAPTER IX. 



The General Synod 9 s Views of Government and 
Discipline are Scriptural. 




"HE earliest organization of the visible 
Church of God in the Old Testament was 
elementary and progressive. Some few 
features of visibility may be observed 
in the period immediately succeeding the Fall, in 
the observance of the Sabbath, and offering of sac- 
rifices as early as the time of Cain and Abel, when 
the pater-familias seems to have been the only 
religious teacher. In Genesis iv. 26, also, we have 
an intimation of the early existence of the Church, 
or worshipping people of God. " And to Seth, to 
him also there was born a son ; and he called his 
name Enos : then began men to call upon the name 
of the Lord." The Patriarchal organization seems 
to confer some visibility on the earliest Church of 
God ; and this probably continued, during the ante- 
diluvian period, amongst all who sustained any wor- 
ship at all. The late Dr. J. M. Mason, of New 

(171) 



172 



Synagogue Service. 



York, one of "the ablest divines our country has pro- 
duced, did indeed maintain that God had no visible 
Church on earth until the appointment of the Aa- 
ronic priesthood, and others, as Dr. Eandal, of the 
Episcopal Church, until the time of Abraham ; but 
this dispute resolves itself into mere logomacy. 
That the true worshippers of God, in all ages, were 
the invisible or spiritual Church of God, will not be 
disputed. And as the New Testament tells us of 
the church in the family of Aquila and Priscilla,* 
and in the house of Nymphas,f and also in the house 
of Philemon,! we may with perfect propriety also des- 
ignate similar worshipping families in the earlier 
period of the Old Testament Churches of God. In 
later periods, the worship assumed a more collective 
and diversified form, as well as a more definite local 
habitation, in the tabernacle, the temple, and the 
synagogue, in which reading of the Law, the Proph- 
ets, and the Psalms became the prominent part. The 
Mosaic economy was characterized by the priesthood, 
the reading of the Old Testament, and the ceremo- 
nial worship, — the first and last being typical and 
superseded in the New Testament. Under the Chris- 
tian dispensation the organization of the visible 
church was completed, but is still distinguished by 
its simplicity and unostentatiousness. 

In the primitive Church of Christ, the system of 

* 1 Cor. xvi. 19. f 2 Co1 - iv - 15 - t Philemon 2. 



Apostolic Office. 173 

the synagogue was the model for its permanent or- 
ganization. "It is well known," says Dr. Winer, 
" that the earlier meetings of Christians for worship 
on the Lord's Day were organized after the model 
of the synagogue worship ; and in James ii. 2 such 
an assemblage is termed a synagogue (awa/ytoyi}), al- 
though it remains still undecided whether that name 
is employed as a permanent name derived from the 
Jews, or is to be understood in its appellative sense," 
to signify (an assemblage.) — Winer's Biblical Lex- 
icon, vol. ii. p. 551. 

The Apostles were evidently temporary officers, ap- 
pointed by the Saviour for a special purpose, namely, 
to substantiate the divinity of his religion by mir- 
acles, and "to testify to the resurrection of Christ."* 
Accordingly, they were to be selected, said the 
apostle Peter, from among those " which have com- 
panied with us all the time that the Lord Jesus 
went in and out among us, beginning from the bap- 
tism of John, unto that same day that he was taken 
up from us." * 

The permanent officers of the Church were, first, 
Elders, (sometimes also .termed bishops, pastors, &c.,) 
all of which terms, during the first century, desig- 
nated the same officer ; and, secondly, Deacons, (lay 
officers,) whose duties, as the evangelist Luke in- 
forms us, were to serve at tables, to make the dis< 

* Acts. i. 22. f Acts i. 21 
15* 



174 



Deacons and Deaconesses. 



tribution of provisions and money contributed for 
the poor widows of the Church. Thus they relieved 
the apostles from this service, that they might devote 
their time wholly " to the preaching of the word and 
to prayers." Of course, an order of men appointed 
expressly to perform secular and not clerical duties, 
must be a secular or lay order ; although there can 
be no reason why some of them may not subse- 
quently have advanced to the ministerial office, 
as in the case of Philip. Acts vii. 5, 6. In some 
Churches, also, there were Deaconesses, whose duty 
it was to perform the same services to poor and sick 
females in the Church for which deacons were orig- 
inally appointed among the males. These deacon- 
esses were selected from the pious widows of the 
Church who were over sixty years of age. " I com- 
mend unto you," says Paul, " Phoebe, our sister, who 
is a servant (ov^av hidxovov is a deaconess) of the 
Church at Cenchrea." And again : " Let not a 
widow be taken into the number, under three-score 
years old, having been the wife of one man, well 
reported of for good works." Horn. xvi. 1 ; 1 Tim, 
v. 9. These deaconesses remained at home, and 
labored in the congregation by which they were 
selected. Of a number of deaconesses, young and 
old, collected together in some one institution, we 
have no example in the Word of God. The cele- 
brated Roman writer Pliny the younger, mentions 



Elders, Bishops, Patriarchs, etc. 175 

deaconesses among the Christians of his day, A. D. 
107, in his Epistle to the Emperor Trajan. See Dr. 
Lardner's Works, vol. vii. pp. 293, 313, 341. 

In the apostolic age, the different congregations 
were all independent of each other, each having 
final control of its own affairs. The calling of a 
council for mutual consultation, (an account of which 
we find in the 15th chapter of the Acts,) gives 
sanction to the general principle, and justifies similar 
convocations as often as experience proves them to 
be necessary and useful. 

But in the apostolic age there were no synods, in 
the modern sense of the term ; that is, no meetings 
consisting of all the ministers, or even represent- 
atives of them, and lay delegates of the Churches, 
within a given district, and meeting statedly ; as all 
the Churches were, at that time, independent. 

In the second century, the term bishop Q7tLoxo3to$) 9 
which had before been used as synonymous with 
elder (rcpEG&vtspos), to signify the ordinary ministers 
of the Church, began to acquire a special usage and 
meaning, to designate the ministers who presided at 
their occasional meetings as primus inter pares, and 
especially those resident in larger towns or cities, 
who acquired first a moral influence, and afterwards 
an official oversight over the ministers in the sur- 
rounding country (chorepiscopoi.) This was the 



176 Synods, Patriarchs, &c. 

origin of diocesan episcopacy* In large cities, also, 
where one church was not sufficient, several associ- 
ated churches were established, and thus a diocese 
was formed around the bishop. 

Synods were not introduced into the Church uutil 
the latter half of the second century, when we meet 
them in the Eastern or Greek Church, which had 
been familiar with the Amphictyonic councils in 
their civil government. Sometimes the bishops of 
a particular province of the empire convened and 
held a Provincial Synod ; at others, the bishops of 
the whole country were invited to assemble in the 
national metropolis ; on which occasions the metro- 
politan, or chief minister of the metropolis, pre- 
sided, and the synod was termed a Metropolitan 
Synod, or Council. Properly speaking, these meet- 
ings were councils, rather than regularly returning 
synods, and all the meetings were generally consti- 
tuted of bishops and clergy alone, the laity having 
been ordinarily excluded. In the fifth century, the 
dignity of Patriarch was given to the bishops of five 
principal cities, — Rome, Constantinople, Jerusalem, 
etc., — each incumbent having supervision over the 
bishops within his province, and being alone com- 
petent to ordain the bishops in his district. The 

* For particulars and proof, see the author's Popular 
Theology, 9th ed\, pp. 221-226. 



Protestant Church Government in Europe. 177 

Pope of Rome, however, established his power over 
them all, in the next century. 

The climax of imparity was attained, and the 
rights of the laity finally obliterated, when, in the 
commencement of the seventh century (606), the pa- 
pacy was established, and the subjugation of the 
Church to the papal hierarchy completed. This 
condition, so different from that of the primitive 
organization of the disciples of the meek and lowly 
Saviour, continued, with various fluctuations, until 
the glorious Reformation of the sixteenth century. 

The Protestant Churches at that time all rejected 
the dominion of the Pope, but they failed to attain 
the primitive independence of all State control, 
which characterized the Churches prior to the union 
of Church and State, under Constantine the Great, 
in the fourth century. Indeed, it was the power of 
their civil rulers which saved them from utter ruin 
by the minions of the Pope of Rome ; and that same 
power was necessary for their continued protection. 
But the idea of protecting them as citizens, and then 
permitting them to regulate their own ecclesiastical 
affairs, was not yet understood, either by the princes 
or the people. The civil government, therefore, by 
common consent, undertook to regulate all the ex- 
ternal affairs of the Church, such as the erection of 
church edifices, selection and appointment of min- 
isters, as well as paying their salary, &c. The eccle- 

M 



178 General Synod's Mode of Government 

siastical affairs in Protestant Europe are usually 
confided to a mixed commission, called Consistorium, 
consisting of several civilians representing the State, 
and several theologians representing the Church ; 
but all are selected by the king, and salaried by 
him. This form of governing the affairs of the 
Church has continued in all the Protestant kingdoms 
of Europe till this day. 

Exercising the liberty allowed to all Churches in 
things not defined in the Scriptures, the Churches 
of the General Synod of the Evangelical Lutheran 
Church have adopted three forms of associated gov- 
ernment, namely : the Council (or vestry, or session 
of every local Church), District Synods (consisting 
of all the ministers within certain geographical lim- 
its, and a lay delegate from each pastoral district, 
meeting once a year and exercising supervision and 
control over the pastors and churches within their 
bounds), and, lastly, the General Synod. The latter 
body was formed in 1820, at Hagerstown, Maryland, 
and meets at least once in three years. In general, 
it has met biennially, and consists of delegates from 
all the different District Synods connected with it, 
according to a fixed ratio of representation. Its 
powers are chiefly advisory, and its principal duties 
are to inspect the ministers of the District Synods, 
in order to exert a favorable influence on the Church 
at large. 



General Synod's Mode of Government. 179 

It is also recommended that each District Synod 
be divided into several Special Conferences^ for the 
purpose of spending several days in close practical 
preaching, to awaken and convert sinners, and edify 
believers. 

The views of the General Synod of our American 
Lutheran Zion on this subject are officially set forth 
in the Formula of Government and Discipline, pub- 
lished by said body, and annexed to our hymn-book. 

A prominent feature of this system is Ministerial 
Parity. The leading reformers of the 16th century 
regarded the form of church government as of minor 
moment, and not defined as to its details in Scrip- 
ture. Hence, whilst all our divines, as Dr. Mosheim 
informs us,* admitted ministerial parity to have 
been the primitive system, their civil governments 
adopted different forms for themselves, on the ground 
of expediency. In Germany, where the Reformation 
was commenced, and principally conducted by the 
theologians, the existing episcopacy was abolished, 
and virtual parity maintained. But in Denmark, 
Norway, and Sweden, where the kings were movers 
and chief conductors of the work, episcopacy was 
retained, as more consonant with existing regal 
forms of government. 

* Ecclesiastical History, Murdock's Translation, vol. iii. 
p. 130. 



180 General Synod's Mode of Government 

In Europe our Church has, until recently, had no 
regular Synods, and even those of late years allowed 
by the civil governments of Germany, are not equal 
representations of the churches generally and are 
controlled by the civil governments. Our American 
fathers, however, introduced the regular synodical 
system in 1748, soon after the organization of our 
Church in this country, thus adopting a Republican 
form of government, as more congenial to our civil 
institutions,* as had been done by the Presbyterian 
Churches around them. 

As to Church Discipline, properly so called, the 

* Several years before the American Revolution, there 
was a Baptist church near the house of Mr. Thos. Jefferson, 
in Virginia, which was governed on congregational prin- 
ciples, whose monthly meetings he occasionally attended. 
He expressed himself much interested in its government, 
and said he considered it the only pure form of democracy 
then existing in the world, and best adapted for the govern- 
ment of the American colonies. See Encyc. Rel. Knowledge, 
art. Congregationalism; Syke's Lecture on the Baptist 
Church. This idea of democratic self-government has be- 
come incorporated with our entire system of civil govern- 
ment, and also pervades the greater part of the ecclesias- 
tical organizations of our land, such as the Lutheran, the 
Presbyterian, the Reformed, the Baptist, and the Congre- 
gational. On the other hand, the Methodist Episcopal, and 
the Protestant Episcopal Churches retain some features of 
aristocracy, whilst the Romish Church is everywhere gov- 
erned on principles essentially monarchical. 



Discipline of the General Synod. 181 

illustrious reformers of the 16th century were so 
hampered by the influence of their civil rulers, 
many of whom, though co-workers in the reformation 
from popery, were not consistent Christians in their 
life, that they did not introduce or prepare anything 
like a complete scriptural discipline. Different cities 
and principalities adopted different directories for 
worship, including a few disciplinarian regulations, 
but nothing that can be regarded as a scriptural 
and complete system of discipline. And when the 
Bohemian brethren, in 1522, and again in 1523, sent 
deputations to Luther, to encourage him in his great 
work, as well as to induce him to prepare and intro- 
duce a better system of discipline into his churches, 
he gave them this memorable reply : " We cannot 
yet attain unto it, that we should require such a 
practice of our doctrines, and of holiness of life, as 
we hear that you do. Amongst us things are yet 
too crude, and proceed slowly ; but pray for us." * 

Unfortunately nothing effectual, or near the 
scriptural standard, has been generally introduced 
into any of the established churches on the conti- 
nent of Europe to this day.| In this country the 

* Loretz, Ratio Discipline Unitatis Fratrum, p. 62. 

f Thus in the church at Basel, in Switzerland, the writer 
was informed, in 1846, by the celebrated Dr. De Wette, that 
a certain senator was a notorious libertine, and had seduced 
16 



182 Formula of Government and Discipline. 

founders of our Church introduced a far better set 
of rules in some of their churches, and in IS 23. the 
General Synod adopted the Formula for the govern- 
ment and discipline of individual churches, prepared 
by the Synod of Maryland and Virginia, in 1822. 
In 1827, the General Synod appointed a Commit- 
tee to prepare a Constitution for the Government 
and Discipline of the District Synods. TL 
together with the Constitution of the General Synod. 
constitute a complete system oj t and dil - 

pline of the Scripture standard. The General Synod 
is in most matters an advisory council, although in 
regard to several specified cases, it may act as a 
court of appeals, and exercise more active powers. 
It is probable that, in accordance with the original 
design of the Plan of 1819, stronger powers will be 
conferred on it by the revised constitution, to be 
reported at the next meeting of the body, in order 
to secure greater uniformity of the books and forms 
of public worship. Under this system of discipline 
the churches have improved in spirituality, and in- 
creased in numbers, more rapidly than at any pre- 
vious time. This improvement also in every con- 
gregation is proportioned to the degree of fidelity 
with which the Formula has been carried out by 



several of his own domestics : yet he regularly took his 
place in church, and approached the table of the Lord un« 

admonished 



Constitution of the General Synod 183 

the pastor and church council. The moral influence 
of the churches upon the surrounding world has 
been far more salutary, and professing Christians 
appear as "lights of the world" and as "salt of the 
earth." In regard to government and discipline, 
therefore, our General Synod may also be confidently 
pronounced accordant with God's Word, as it adopts 
all its specific precepts, and conforms to its spirit in 
all things else. 





~r^P 



— ^-^ v 




CHAPTER X. 

The Mode of Worship of tin Genera* Synod 
is accordant with n>c. 

X the primitive :riarchal age of 

the I . the worship 

ly simple, 

a instruct: | *the 

observance of the Sabbath. The paterfamilias, a 

the priest of the hous 
hold, and the place of worship was the priv. 
dwelling of each, as also adjoining g] od hills. 

In the ft inted parts 

service were tlu _ ft] Scriptures, preaching, 

or the expounding of the pon: of 

Jms, hymns and spiritual 
All these exercises, except the reading of the Word 
of God, were extemporaneous,— that is, original, pe- 
culiar, and new 
hav and do 

The individual personality of the speak. -, in 

(184 



Sermons not Written, 185 

the economy of grace, designed to add increased 
power to the truth. The sentiments of the prayers 
and discourses, uttered from his heart, afford stronger 
proof of the speaker's self-conviction and sincerity 
than if he merely reads what others have written. 
Moreover, constant variety in every exercise seems 
to interest more deeply the feelings of the hearers. 
If the uniform repetition of the same prayer is 
favorable to devotion and edification, would it not 
be natural to expect that the constant repetition of 
one or several well prepared sermons, read by all 
preachers every Sabbath, through a lifetime, would 
also be productive of greater results, than when 
each preacher presents his own sermons, and rarely 
repeats even these, until after the lapse of years ? 

The preaching was ordinarily performed by the 
apostles and elders, or bishops, as it now is in the 
churches of the General Synod by the stated minis- 
try. Yet on some occasions, we read of others, who 
were moved by the Spirit to utter words of exhor- 
tation ; and so in the prayer-meeting and private 
conference for edification, we suppose, that by virtue 
of the universal priesthood of believers, (1 Pet ii. 9, 
Rev. i. 6; v. 10,) pious and exemplary Christian 
laymen, if moved by a sense of duty, may publicly 
read the Scriptures, and utter words of admonition, 
or read an approved sermon, when there is no 
minister present to preach. 
16* 



186 



Justin Martyr. 



The prayers offered were also extemporaneous, or, 
as Justin Martyr (A. D. 138) says, "the presiding 
officer or minister prays according to his ability" * 
(6a-/] SyvafiLt (W9;) or, as Tertullian says, (ex proprio 
ingenio,) "from his own mind." The more detailed 
statement of Justin Martyr is the following : " On 
the day called Sunday, we all assemble together, 
both those who reside in the country and they who 
dwell in the city, and the Commentaries of the 
apostles, and the writings of the prophets, are read 
as long as time permits. When the reader has ended, 
the president, or minister, in an address, makes an 
application, and enforces an imitation of the excel- 
lent things which have been read. Then we all 
stand up together, and offer up our prayers. After 
our prayers, as I have said, bread and wine and 
water are brought, and the president, in like man- 
ner, offers prayers and thanksgivings according to 
his ability, (day 5i3m ( uc$ avty,) and the people respond, 
saying Amen," (that is, so be it). Here we find no 
indication whatever of the use of written forms of 
prayer, and all translations of these words, designed 
to teach the contrary, are forced and unsustained 
by the usus loguendi of the authors. Nor do the 
Scriptures contain a single prayer or other form which 
was written before it was offered The few sentences 



* Apology, I. 
Church, p. 341. 



13, pp. 50, 51. Apud Coleman, Primitive 



Design of the Lord's Prayer, 187 

prescribed for the offering of the first-fruits, (Deut. 
xxvi. 5-15,) and at the payment of tithes (xxvi. 13- 
15,) were not forms for ordinary public worship. 
When Solomon offered the dedicatory prayer in the 
Temple, "he spread forth his hands towards heaven/' 
and could not have held a book or manuscript 
prayer in them, and it was evidently taken down 
afterwards, or, if written, was delivered from memory. 
Even the Lord's Prayer, which was expressly given 
by the Saviour to " instruct the disciples how to pray," 
seems rather to have been intended to teach us the 
proper subjects, the condensed and simple mode and 
the filial spirit, than to serve as a complete form of 
Christian prayer. For it contains no reference to 
the great work of redemption, or salvation by grace, 
nor are the petitions offered in the name of the Re- 
deemer. Moreover, there are no traces in the New 
Testament of its having ever been actually em- 
ployed by any of the Apostles, or first Christians. 
Nor does history teach us that it was used in public 
worship after the apostolic age, till the close of the 
second century. All this clearly proves the opinion 
of Augustine to be true, that it was not given as a 
set form of prayer, nor so employed by the primi- 
tive Christians ; * whilst our Church very properly 

* The celebrated Augustine maintains this view: " Non 
enim verba, sed res ipsas eos verbis docuit, quibus et se ipsi, 
a quo et quid esset orandum cum in penetralibus, ut dictum, 
mentis orarent." De Magistro, c. 2, vol. I. p. 402. 



188 



History of Liturgies. — Siegel. 



urges its occasional use in connection with extem- 
porary prayer. 

If, as has been asserted, the Jews used written 
forms of prayers at ordinary public worship, the 
example of such a corrupt Church, so emphatically 
condemned by the Saviour,* could not be binding on 
us without a divine command. 

Authentic history informs us, according to the 
most recent and learned investigations, that written 
prayers or liturgies were introduced generally in 
the fourth and fifth centuries, to aid incompetent 
ministers, who could not well conduct the public 
services without them. Siegel, a recent German 
archaeologist of high reputation,! says : " After the 
distinguished Christian teachers had passed from the 
stage, and had been succeeded by others of inferior 
education, — when barbarism and ignorance were 
making continued inroads on the Roman Empire, 
and the mysterious portions % of worship in a meas- 
ure disappeared from Christianity, — then the clergy 
who felt unequal to the task of animating the reli- 
gious assemblies by their own powers of mind, found 
themselves compelled to have recourse to written 



Matt vi. 7; viii. 23, 14. 

f Siegel's Handbuch der Cbristlich-kirchlichen Alter- 
thiimer, vol. iii. p. 205. 

% Certain secret rites borrowed from the heathen myste- 
ries. 



Liturgies traced to the Fifth Century. 189 

directories, which were soon composed and furnished 
by obliging individuals." — " These were fictitiously 
attributed to distinguished men, and even to Apos- 
tles, in order to confer on them greater importance. 
Most probably the close of the fifth century is the 
period at which it became customary to write down 
these formularies." 

"The industry of Bigham, who labors to prove 
from individual passages that such standing written 
formularies had existed as early as the second cen- 
tury, is unavailing. For those passages accurately 
examined, either do not establish the point in ques- 
tion, or they refer only to individual, ra,re cases, 
which cannot prove the existence of a general cus- 
tom." Thus far the testimony of Siegel. Since, 
therefore, liturgies are without Scripture authority, 
and all parts of Christian worship in the apostolic 
and immediately succeeding ages were extempo- 
raneous, or though premeditated and possibly written 
in a few cases, yet not read from a manuscript or 
copy, we should be careful not essentially to change 
that mode of worship. And yet a brief liturgy, the 
use of which is left optional, may be useful in sev- 
eral respects. First, its private perusal and study 
by young ministers may make them acquainted with 
the order of exercises, which should constitute the 
public worship, as well as all other ministerial acts, 
and familiarize them with the trains of thought, of 



190 Various Lutheran Liturgies in Germany. 

which each should consist. And, secondly, a brief 
introductory service read, always combined with 
extemporary prayer, produces a desirable uniformity 
in public worship, and leaves the general extempo- 
rary and scriptural character of the services mate- 
rially unchanged. Judicious rubrics also tend greatly 
to produce uniformity and instruct both ministers 
and the laity how to perform their duties. Those 
reported in the Liturgy provisionally adopted by the 
General Synod in 1866, were prepared with great 
care. Now precisely this is the nature, and this 
the use of the General Synod's Liturgy, being 
substantially that of the patriarchs of our Ameri- 
can forefathers, somewhat enlarged. When the 
patriarchs of our American Church commenced 
their operations in 1742, they had no liturgy 
with them, as we are informed by the Hallische 
]Sachriehten,* and for ten yean they seem to have 
conducted the services without the book, though 
probably according to its substance.! In 17^5, a 

* Hall. Nachrichten, pp. 675, G76. 

f Speaking of the Lutheran Church in Europe, Dr. Mos- 
heim says : "Each country has its own Liturgy, or form of 
worship; in accordance with which everything pertaining 
to public religious exercises and worship must be ordered 
and performed. These liturgies are frequently enlarged, 
amended, and explained, as circumstances and occasions 
demand by the decrees and statutes of the sovereigns." 



General Synod's Liturgy. 191 

resolution was passed " That our Directory for wor- 
ship should be printed in an altered or enlarged 
form:" which was published in 1786, and was used 
for thirty-two year3, until another edition was issued 
by the "Synod of Pennsylvania and adjoining 
States/' in 1818. This was revised and enlarged" by 
a Committee of the same Synod about fifteen years 
ago. In the year 1812 the Synod or Ministerium 
of New York published a "new and enlarged" lit- 
urgy in the English language, for the use of its Eng- 
lish churches ; which was also used by those of 
other Synods ; until the General Synod published 
an English translation of the Pennsylvania Liturgy, 
and recommended it to such churches as desired to 
employ one. But it is worthy of remark, that for 

These liturgies in all essential points are substantially 
alike, though they differ in matters of minor moment. 

See Dr. Mosheim's Ecc. Hist. Vol. III. p. 130. Mur- 
dochs ed. (Cent, XVI. pt. II. \ 5). 

But although there is a great diversity of liturgies in the 
different kingdoms, dukedoms, principalities, and even some 
individual cities ; there is an increasing desire in this coun- 
try, that the Liturgy of the General Synod, and no other, 
should be employed in the services of all her churches. 
We are moreover ourselves of opinion, that the liturgy of 
our General Synod, moderate in length, solemn and chaste 
in style, tends to promote uniformity as well as increasing 
attachment to our beloved Lutheran Zion. Yet should its 
use be voluntary and not coerced. 



192 



Luther's Testimony. 



more than sixty years past, the liturgy was used 
almost exclusively by the German churches in 
Philadelphia, New York, and Baltimore, whilst in 
the country it was used either not at all, or only on 
sacramental and festival occasions. 

But of late years, an increasing attachment to 
external ceremonies, and to a uniformity of such 
external rites and ceremonies, has manifested itself, 
especially in the German and more symbolic por- 
tions of the Church. To a brief liturgy and to 
simple forms or mode of worship, as above stated, 
we do not object. Nor do we deprecate argument- 
ative efforts to promote uniformity in these respects ; 
yet as far as these rites are additions to the primitive 
mode of worship, we decidedly object to all coercion 
in their adoption. Whilst the use of the liturgy 
may properly be recommended, its actual employ- 
ment by every church must be and remain optional. 
In this position we are fully sustained by the opinion 
and arguments of the illustrious Reformer himself, 
whilst those who, on other subjects, so often appeal 
to his authority are in conflict with him. 

" I hold," says Luther, " that it is not advisable 
to call a convention on the subject of unity in eccle- 
siastical rites and ceremonies, for it is a thing at- 
tended by injurious consequences, even if attempted 
with an upright zeal. If one Church will not con- 
form to another voluntarily, what need is there of 



Luther's Testimony. 



193 



imposing things on the people by the resolutions of 
councils, which will soon grow into a law, and lay- 
restraint on their souls or consciences. Let one 
church, therefore, imitate the customs of another 
voluntarily, or let each church adhere to its own 
usages : if only unity of spirit be preserved in faith 
and word, no injury will result from diversity in 
earthly and visible things (or rites)." * 



* Luther's Works, Vol. XVIII. p. 2501. 
17 N 



Walch's edit. 





CHAPTER XL 

The Distinctive Usages or DenomA national 
Peculiarities of the Church of the General 
Synod are accordant with Scripture and 
Scripture Principles. 




HESE peculiarities are: 1. The practice 
of Catechisation. 2. Confirmation. 3. The 
observance of the fundamental historical 
Festivals of Christianity ; and, 4. Stated 
Special Conferences, for the purpose of spending 
several days in preaching and other devotional ex- 
ercises, to awaken and convert sinners and edify 
believers. 

1. By Catechisation, we here mean the course of 
instruction given to catechumens prior to Confirma- 
tion. This feature of our system, more than any 
other, confers efficiency on it, making it missionary 
and aggressive. It is the secret of our great suc- 
cess in the evangelizing of the masses. It lays hold 
of the rising generation, and trains it for God and 
his Church. This feature of our system should be 
magnified amongst us, and receive the special atten- 

(194) 



Lutheran Denominational Peculiarities. 195 

tion of ministers, churches, and Synods. Ministers 
should see to it, that all the children within their 
pastoral district and charge are brought into the 
Sabbath School and Bible Classes, and thus trained 
together as the children of the Church, until they are 
of sufficient age to join the class of catechumens, and 
be prepared for Confirmation. 

Catechisation of Catechumens and Confirmation, 
though closely connected in our Church and that 
of the German Reformed, were originally uncon- 
nected rites. Catechumens in the earlier ages were 
adult Heathen or Jews, who having become im- 
pressed with the truth and importance of the Chris- 
tian religion, and willing to adopt it, were received 
into a class for the purpose of more particular in- 
struction* in the principles of Christian doctrine 
and practice, at the close of which they made a pub- 
lic profession of religion (that is, were received as 
full members of the Church) by baptism; but were 
not confirmed at all. This cateclmmenical system, 
which began in the second century, reached its cul- 
mination in the fifth, and ended in the sixth,f chiefly 
for want of subjects ; the great body of heathen and 
Jews having been received into the Church. 

Confirmation, on the other hand, related to those 
baptized in their infancy, and took its rise in the 
* Siegel's Handbuch. der Ch. Kircklichen Alterthiimer 
Vol. I. p. 364, &c. t Idem > P- 372 - 



196 Confirmation. 

second century, when diocesan bishops arose, and 
claimed the right to sanction or confirm (Firmelung 
— confirmation) the baptisms administered by ordi- 
nary ministers. At first this confirmation took place 
at the next visit of the bishop to the church. After- 
wards it was separated from baptism, and between 
the eighth and thirteenth centuries became a dis- 
tinct ordinance, and was even regarded as a sacra- 
ment in the Romish Church. But no instruction 
was ordinarily given in preparation for it.* Cate- 
chetical instruction of the young, in preparation for 
Confirmation, is chiefly a Protectant institution, being 
a combination of the instruction which had been 
given chiefly to the Heathen and Jewish adult 
catechumens, with the rite of Confirmation, which 
had been a supplement to infant baptism. 

Long before the Reformation the Romish Church 
rigidly required the baptism of all infants, as well 
as their confirmation at from ten to thirteen years 
of age, and the civil authorities of Protestant, con- 
tinental Europe, enforced the same practice. This 
Confirmation of the entire population of the nation 
so indiscriminately and at so early an age, together 
with their consequent equally indiscriminate admis- 
sion to the Lord's Supper, left neither room for the 
voluntary profession of religion on the ground of 

* Idem, pp. 44G-45G. Also Alt's Christlicher CultUS, p. 14. 




Confirmation. 197 

personal conversion, nor any ordinance of the Church 
as the badge of such profession. In our happy 
country where the Church is left free to administer 
her own affairs, unhampered by the interference of 
civil government, and among the Dissenters in Eng- 
land, the Protestant Churches have returned to the 
apostolic method, and insist more on moral qualifi- 
cations as a prerequisite to a personal profession of 
religion, whether that profession is made in the form 
of Confirmation, or Adult Baptism, or Sacramental 
Communion* As the rising generation amongst us, 
being chiefly the offspring of Christian parents, are 
(excepting in the Baptist Church) baptized in in- 
fancy, by the agency of their parents, it is proper 
that these subjects of pedobaptism, when arrived at 
years of maturity, should assume these vows for 
themselves, and make their profession of religion 
personally. This public act of personal profession, 
accompanied by religious exercises, is, in the Lu- 
theran and German Eeformed and Protestant Epis- 
copal Churches, styled Confirmation. It is nothing 
else than the personal assumption by those baptized in 
infancy, of the vows made for them by others at their 
baptism — a solemn mode of making a profession of 
religion. 

* See the writer's Sermon on the Eevival of Religion at 
Antioch, Acts xi. 23, preached at Hanover, 1862, pp. 14, 15. 

17* 



198 



Catechetical .Instruction 



I. MODE OF CATECHETICAL INSTRUCTION FOR 
CONFIRMATION. 

As these peculiarities of the Lutheran Church, 
namely, instruction of the Catechetical Class and 
their Confirmation, are regarded as of the utmost 
importance to the prosperity of the Church and the 
salvation of souls, and as we personally consider 
them as among the chief glories of our Church, we 
shall present a detailed view of them. This is the 
more seasonable, as much of the benefit attending 
it depends on the manner in which the work is done. 

Once a year, and as much oftener as circum- 
stances may render proper, it is the custom of 
Lutheran ministers publicly to appoint a meeting 
with those persons who have a desire to apply for 
sacramental privileges. The day selected is usually 
two or three months prior to the approaching com- 
munion season. The persons particularly invited to 
'attend this meeting are, first, those who have been 
awakened to a sense of their sinfulness and danger, 
who desire to take up their cross and follow the 
Redeemer ; and, secondly, those who, having been 
admitted to visible membership in their infancy, 
have attained the age when it is their duty publicly 
to profess the religion of Jesus before the church 
and the world, by confirming or taking upon them* 
selves the vows made for them at their bapt^ni in 



for Confirmation. 199 

infancy. Prior to this meeting, the pastor endeav- 
ors to visit all the awakened souls in his congrega- 
tion, as also those families in which he knows there 
are some members of suitable age for sacramental 
privileges. If, in these visits, the interrogatory be 
propounded to him by some anxious parent, " What 
shall I do; — my son, or my daughter, has no desire 
to meet with you ?" We would reply, persuade and 
require them to attend the instruction ; for you are 
commanded to bring up your offspring in the nur- 
ture and admonition of the Lord. But let the 
minister also distinctly inform the parents and cate- 
chumens, and publicly announce it to the congrega- 
tion, that attendance on this instruction will by no 
means make it obligatory or even proper for them 
to approach the sacred board, unless the course of 
instruction is the means of awakening their souls 
and leading them to an entire dedication of them- 
selves to God for time and eternity. ISTay, accord- 
ing to the Formula of Government and Discipline,* 
no church council can with propriety admit persons 
of a different character. 

The appointed day finds the pastor and catechu- 
mens (for thus are those termed who attend) assem- 
bled in the church or lecture-room. Every meeting 
is opened by singing and prayer, and closed by an 
address to the throne of grace. The time of the 

* Chap. IV. \ 5. 



2' ) C -: : :-:';•' Tr ■ r.\on 

first meeting is chiefly occupied by the pastor in ex- 
plaining the : of the contemplated course of 

instruction in as solemn and inipr ::ner 

bjeet he states 1 : 

commit chism to memory, or acquiring 

doctrinal knowledge r hal would all this profit 

Lf the] . the life unc;. g 

T: sess more doctrinal knowled_ 

: rtaans, but remain devils still. 

N ntemplated merely admission to 

as probably reclined with 
at the sacred board, and y 
him: and Paul tells us that many oth and 

Igment 1 themselves. Bv ::e zeal- 

tor, who feels the thie 

- inn occ: he objec how you. in - 

:mple a manner that you cannot fail to 
understand it. the natural depravity of your hea 

it habiti - rebellion against your : si 

be:: i Father and your God. and your 

off being shut out forever from his blis- 

ou that you must be born again, 

or be eternally excluded from the kingdom of 

heaven: and to g. such instructions and 

da from day to d ur- 

>ner or later certainly eventuate in the < 

of your - - God. 1 

Lord e v and pea 



for Confirmation. 201 

shall find him ; for him that cometh unto him he 
will in no wise cast out. Further he tells them, if 
you would seek the Lord aright, you must surrender 
your heart to him; that is, (a) form a resolution, 
that, in the strength of God, you will from this mo- 
ment indulge in no known sin, and will endeavor to 
discharge all your known duty, (b) Again, when 
you go hence, meditate much and attentively on the 
solemn facts you have heard, and examine your 
heart in regard to them, (c) Retire to your closet, or 
some other suitable place, and with the utmost sin- 
cerity pour out your soul in prayer to God. If your 
heart is cold, and you feel no concern about your sal- 
vation, let this very indifference on so momentous a 
matter be the subject of your confession to God, and 
beseech him to deliver you from this dangerous con- 
dition, (d) Resolve that you will continue thus to 
seek him, by watchfulness, meditation, and frequent 
prayer ; not only daily, so long as the course of in- 
struction continues, but so long as you live ; and 
that if God should suffer your soul to remain in 
darkness until your final hour, you will die a pray- 
ing sinner. 

The time of every future meeting is taken up 
partly by plain, practical, conversational lectures, 
and partly by examinations of the catechumens on 
the fundamental doctrines of the Scriptures. In 
the former the pastor passes over, in regular and 



202 Catechetical Instruction. 

successive portions, the entire subject of experi- 
mental religion, very much after the manner of 
Doddridge, in his " Rise and Progress of Religion 
in the Soul;" illustrating the subject by facts drawn 
from his own experience and observation, and in- 
vesting it with the utmost possible practical interest 
by occasional introduction of the peculiar circum- 
stances, temptations, and encouragements of his cate- 
chumens. For each such exercise the pious pastor 
will prepare his own mind by the same devotional 
exercises of the closet, as for the public duties of 
the sacred desk. To such deliberate and conscien- 
tious preparation he will find himself urged by his 
annual and accumulating experience, that the good 
effected by him will be very much graduated by the 
solemnity and interest which he has brought his 
own mind to feel on the subject. The writer would 
here recommend to his younger brethren a practice, 
on which experience has taught him to place a high 
value ; namely, themselves to read a chapter in that 
invaluable work of Dr. Doddridge prior to each 
meeting with their catechumens, and by careful 
premeditation to prepare themselves for the intro- 
duction above referred to, of the peculiar circum- 
stances of those whom they are laboring to conduct 
to the Redeemer's arms. And having assumed the 
work of recommendation, he would respectfully sub- 
mit to his ministerial brethren generally the pro- 



Catechetical Instruction. 203 

priety of enjoining it on all their catechumens 
acquainted with the English language, to procure 
and daily to make a faithful use of that excellent 
little volume, the " Catechumen's and Communi- 
cant's Companion/' by the Rev. Dr. J. G. Morris. 

In the doctrinal instructions, the Scriptures and 
the Catechism are made the basis, portions of which 
are committed to memory by those catechumens 
who are able, on which the pastor makes such ex- 
planatory remarks as he deems necessary. Some- 
times he calls on one of the catechumens to make 
the closing prayer, if he regards any of them as 
spiritually qualified for this duty. Sometimes he 
may address himself to some individual by name, 
and hear from him the state of his heart, and his 
progress in the great work of seeking salvation. 
Many of our pastors regard it as a duty thus to con- 
verse with each catechumen, either in the presence 
of all, or by daily detailing a few for this purpose, 
after the others have been dismissed.* 

* A similar practice was observed by Dr. Henry Muhlen- 
berg, of Lancaster, as is evident from his letter to Ms 
father, in 1785, contained in the Hallische Nachrichten, p. 
1500: "During the Passion season I also had seventy first- 
lings (catechumens) attending a course of instruction, of 
whom five are heads of families. The greater part of them 
attended in daytime, and six or seven in the evening. My 
method is this: — I let them commit to memory the Deca- 



204 Preparatory Instructions. 

Such is the course of instruction substantially 
pursued by the great mass of our divines, with the 
variations which the habits and predilections of each 
may dictate, and the exercise of which the princi- 
ples of Christian liberty, so highly prized and so 
fully enjoyed in the Lutheran Church, secure to all; 
yet has it not unfrequently been the theme of in- 
vidious clamor to the illiterate enthusiast, and of 
animadversion from others better informed. But we 
have never heard, nor do we expect ever to hear, of a 
single truly pious pastor, who faithfully attended to 
this instruction, and did not regard it as a highly 
blessed means of bringing souls to Christ. By un- 
converted ministers this duty, like all others, will 
be performed as a mere formality, and confer little 

logue, the [Apostles'] Creed, the Lord's Prayer, the princi- 
pal Scripture passages concerning Baptism and the Lord's 
Supper, and the Creed in a hymn, [by the Court preacher, 
Ziegenhagen,] and then take them through a course of 
Christian doctrine. In the latter part of the course I each 
day examine ten or twelve of them separately, presenting to 
them upwards of thirty essential questions. Afterwards I 
keep them back [after the balance are dismissed], and ex- 
plain to them more fully the vows they are to take, and let 
them make the promise individually to me, and then I pray 
with them. Thus I am^ertain that each one is sufficiently in- 
structed, and there is this gain, that my catechumens have 
confidential intercourse with me, and entertain childlike 
and fraternal affection for me." 



Preparatory Instructions. 205 

benefit on those who attend on it. But in the hands 
of the great mass of our pastors it is nothing else 
than a series of meetings for prayer, singing, ex- 
hortation, and individual personal interview between 
them and those who profess a concern for salvation ; 
in which, without adopting the novel nomenclature 
of the day, they can. enjoy all the facilities and 
afford to their hearers all the benefits aimed at, and 
doubtless often attained by others, in what are 
termed anxious meetings, inquiry meetings, class 
meetings, private conferences, &c. &c. Indeed, the 
friends of this good old custom are delighted to see 
the several sister denominations, under different ap- 
pellations, adopting the substance of the same thing ; 
nor do we care by what name the thing is know r n, 
so that God is glorified and sinners are saved. 

THE VOTE OF THE CHURCH COUNCIL. 

When this course of instruction has been con- 
cluded, the church council is invited to attend with 
the pastor on an appointed day, for the purpose of 
examining the applicants for sacramental commu- 
nion, and either admitting or rejecting them. This 
meeting has usually been held in the church, in the 
presence of the whole congregation ; but such entire 
publicity is unfavorable to free and confidential in- 
terview 7 with the catechumens, and has in many 
cases converted this exercise into a mere general 
18 



206 Preparatory Instructions. 

examination on the doctrines and duties of the 
Christian religion. The writer cannot refrain from 
expressing his decided preference for the practice of 
those brethren who hold this final meeting in the 
lecture-room or school-house, in the presence of the 
church council alone, and there enter into an indi- 
vidual and personal examination of the applicants 
on the momentous subject of their own evidences of 
personal piety. Such is manifestly the nature of 
the duty contemplated by our Formula of Church 
Government, Chap. IV. § 5 : — 

"It shall be the duty of the council to admit 
to membership, adults who make application, and 
whom, on mature examination, they shall judge 
to be possessed of the qualifications hereafter speci- 
fied. They shall be obedient subjects of Divine 
grace ; that is, they must either be genuine Chris- 
tians, or satisfy the church council that they are 
sincerely endeavoring to become such ; that is, they 
must satisfy the church council that they have 
faithfully performed all that is in their power, in 
order to accomplish this end. In the language of 
systematic theology, they must have done all that is 
voluntary in the great work of conversion. Conver- 
sion, or repentance in a general sense, may be 
viewed in a twofold light, as active and a 
The former includes all that the repenting sinner 
himself is required to do ; and the latter embraces 



Preparatory Instructions. 207 

that influence which God exerts on the mind and 
heart of the sinner during the progress of this 
change. The church council should in all cases 
require evidence of those changes and acts which con- 
stitute genuine conversion in the active or voluntary 
sense of the term. 

" Conversion or regeneration, as far as known to us, 
consists in a radical change of the religious views, 
feelings, purposes, and habits of action, by which 
the sinner becomes a new creature in Christ Jesus, 
which is wrought by the Spirit of God through the 
truth, by an inward influence on the soul, which is 
not intelligible to us, but whose certainty is evinced 
by its results. ■ The wind bloweth where it listeth, 
and thou nearest the sound thereof, but canst not 
tell whence it cometh, and whither it goeth: so is 
every one that is born of the Spirit.' 

" It is also the duty of the council to admit to com- 
munion of the church, all those who were admitted 
to church-membership in their infancy, and whom, 
on like examination, they shall judge possessed of 
the above-mentioned qualifications. No one shall 
be considered a fit subject for confirmation who has 
not previously attended a course of religious lectures, 
delivered by the pastor on the most important doc- 
trines and principles of religion ; unless the pastor 
should be satisfied that the applicant's attainments 
are adequate without this attendance.'' 



208 Public Profession of Religion. 

How can the requisitions of this clause be con- 
sidered as satisfied by a general examination of the 
catechumens, on the attainments they have made in 
the knowledge of Christian doctrine and duties ? 

II. CONFIRMATION, OR PUBLIC PROFESSION OF RE- 
LIGION BEFORE THE WHOLE CHURCH. 

After the examination of applicants has been 
closed, and their cases decided by the council, those 
who have been admitted are required to make a 
public profession of the religion of Jesus Christ 
before the whole church, by confirming, or taking 
on themselves the vows of dedication to God, made 
for them at their baptism in infancy. 

Should there be among the catechumens any who 
had not been baptized in infancy, they are required 
to make precisely the same public profession as a 
prerequisite to their baptism, which is performed 
prior to the confirmation of the others. And as 
this profession is thus, in the first instance, made by 
themselves, and in adult age, the confirmation or 
personal assumption of it by them would seem to be 
superfluous, although no perceptible evil could result 
from their being confirmed along with the rest, 
has in some few instances been done. 

After the catechumens have made the public pro- 
fession of the religion of Christ, they all kn 
around the altar, when the minister implores upon 



The Rite of Confirmation. 209 

them the blessings of God, in a brief ejaculatory 
prayer, passing from one to the other, and succes- 
sively imposing his hands on the head of each. 

The imposition of hands, although generally prac- 
tised, is not regarded by us as an essential part of 
this public ceremony, nor do we attribute to the 
whole ordinance any other than a moral influence. 

It is this public profession of religion and the 
blessing of God pronounced on the subject, to 
which specifically the name of Confirmation is now 
given ; because the catechumen literally confirms the 
vows made for him in his infancy. Confirmation, 
among us, may therefore be defined, a solemn mode 
of admitting to sacramental communion, those who had 
been admitted to church-membership by baptism in 
their infancy. What we regard as essential in it, is 
practised by ar#t)hristian denominations which re- 
quire a profession of religion before admission to 
sacramental communion. The circumstances pecu- 
liar to us, viz., the antecedent course of instruction, 
the public profession before the whole congregation, 
and the individual prayer of the pastor with his 
hand on the head of each catechumen, experience 
has taught us to regard as happily calculated to 
heighten the intense solemnity of the occasion, and 
fix on the heart of each individual the indelible im- 
pression that he is now consecrated to God, whilst 
they are all perfectly consonant with the spirit of 
18* 



210 The Rite of Confirmation. 

the Gospel, and sanctioned by the example of the 
earlier ages of the Christian Church. 

As to the public profession of religion before the 
whole church, instead of before the church council 
or session, though it may require more self-denial, it 
certainly tends to impress more deeply the mind of 
the catechumen himself, whilst it draws the line of 
distinction more clearly between him and the world. 

This rite has sometimes been considered as a con- 
tinuation of a practice somewhat similar, of which 
a few cases are related in Scripture.* It is indeed 

* Acts viii. 14-17 : " When the apostles, who were at Jeru- 
salem, heard that Samaria had received the word of God, 
they sent unto them Peter and John : who, when they were 
come down, prayed for them that they might receive the 
Holy Ghost. For as yet, he was fallen upon none of them ; 
only they were baptized in the name of the Lord Jesus. 
Then laid they their hands on them, and they received the Holy 
Ghost.''' Acts xix. 1-6: "And it came to pass, that while 
Apollos was at Corinth, Paul, having passed through the 
upper coasts, came to Ephcsus. And finding certain disci- 
ples, he said unto them, Have ye received the Holy Ghost 
since ye believed? And they said unto him, We have not 
so much as heard whether there be any Holy Ghost. And 
he said unto them, Unto what then were ye baptized ? And 
they said, Unto John's baptism. Then said Paul, John verily 
baptized with the baptism of repentance, saying unto the 
people that they should believe on him that should come 
after him, that is on Jesus the Messiah. When they heard 
this they were baptized in the name of the Lord Jesus. 



The Rite of Confirmation. 211 

evident, that the design and effect of the imposition 
of hands, described in the annexed passages, was the 
communication of miraculous gifts, which have con- 
fessedly long since ceased. But there is another 
passage,* in which the Apostle Paul speaks of " lay- 
ing on of the hands " as among the " principles," or 
elementary things, belonging to Christianity. And 
as no other rite has descended from the apostolic 
Church, to which the apostle could possibly allude, 
it is inferred by some, that although the imposition 
of hands was first designed to confer the extraor- 
dinary gifts of the Holy Ghost, it was continued 
after those miraculous powers had ceased, as a suit- 
able mode of imploring the divine blessing on those 
who were to be admitted to the sacred board. The 
Apology to the Augsburg Confession contains the 
following declaration on this subject : Confirmation 
is a rite which was transmitted to us from the fathers, 
but which the Church never regarded as essential to 

And when Paul laid his hands upon them, the Holy Ghost 
came on them, and they spake with tongues and proph- 
esied." 

* Heb. vi. 1, 2: " Therefore leaving (rris &px*is) the first 
principles or the elements of the doctrine of Christ, let us 
go on unto perfection ; not laying again the foundation con- 
cerning repentance from dead works, and faith towards 
God, concerning the doctrine of baptisms, and the laying on 
of hands, and the resurrection of the dead and eternal 
judgment." 



212 Calvin on Confirmation. 

salvation; for it is not supported by a divine com* 
mand* The illustrious Calvin was also favorable 
to this rite, although his followers in this country 
seem differently inclined. " It was," says he,f " an 
ancient custom, that the children of Christian par- 
ents, when they were grown up, should be presented 
to the bishop, to do that office which was required 
of persons who were baptized at adult age. Foras- 
much as that, being baptized in infancy, they could 
not then make any confession of their faith before 
the church, they were again brought by their parents 
before the bishop, and examined by him in the cat- 
echism, which they had then in a certain form of 
words. And that this act, which ought to be grave 
and sacred, might have the greater reverence, the 
ceremony of the imposition of hands was used in 
the exercise of it. So the youth, after their faith 
was approved, were dismissed with a solemn bene- 
diction." Soon after he adds : " Such an imposition 
of hands as this, which is used purely as a blessing, 
I very much approve of, and wish it were now restored 
to its pure and primitive uses." Commenting on the 

* Confirmatio (et extrema unctio) sunt ritus accepti a 
Patribus, quos ne ecclesia quidem tanquam neccssarios ad 
salutem requirit, quia non habent mandatum Dei. — Apol. 
to Confession, Art. XIII. (VII.) p. 203 of Muller's Symbolisclie 
Biicher. 

f Institutes, lib. iv. c. 1. 



Ch u rch- Member ship. 213 

passage in Hebrews above referred to, " he considers 
it as abundantly proving that the origin of Con- 
firmation was from the Apostles," meaning, as we 
learn from the context of the above quotations, not 
that it was commanded by the Apostles as a perpet- 
ual rite, but merely that it originated in their prac- 
tice of the imposition of hands. * 

There is certainly nothing in the nature of Con- 
firmation itself which was designed to make its sub- 
jects members of one particular denomination rather 
than of another ; for, at the time of its introduction, 
the Christian Church had not yet been divided into 
different sects on the ground of doctrinal diversity. 
And it is obvious that baptism made its subject a 
member of the particular church of that town or 
place in which he was baptized, and that subse- 
quently his membership in any particular church 
was decided by his habitual attendance and worship 
with it. Children were always numbered with that 
church in which their parents, sponsors, or those 
with whom they lived, worshipped. Yet Confirma- 
tion may very aptly now be regarded as implying 
the preference of its subject for the particular de- 
nomination in which he receives the rite and makes 
the profession ; although, on strict principles of 
Scriptural church government, his actual member- 

* White's Lectures, pp. 140, 141. 



V 



214 Observance of Christian Festivals. 

ship in any church must be decided by the same 
circumstances now as in the days of the Apostles. 

III. THE OBSERVANCE OF THE FUNDAMENTAL HIS- 
TORICAL FESTIVALS OF CHRISTIANITY. 

The observance of these festivals is founded on 
one of the most obvious principles of human nature, 
the propriety of cherishing the recollection of illus- 
trious deeds and salutary events. This principle 
has been acted on by nations ancient and modern, 
as also by the Church of Christ in all ages. Chris- 
tianity is a religion based upon facts, and designed 
for all mankind. Now, matters of fact, the truth 
of which depends on the testimony of the senses, are 
most easily intelligible to the great body of men, 
and for obvious reasons arising from the structure 
of the mind, best calculated to make a deep impres- 
sion on them. Hence, the very pillars on which 
Christianity was made to rest, are matters of fact, 
intelligible in every language, suited to the capacity 
of every nation, and equally applicable to all future 
generations, such as the birth, life, miracles, cruci- 
fixion, death, resurrection, and ascension of the 
Saviour. Without admitting the historical reality 
of these events, no man can be a true Christian, and 
a sincere and cordial belief of their truth is closely 
connected with the character of a true disciple of 
our Lord. Hence all rational means actually Un.]- 



Observance of Christian Festivals. 215 

ing to extend and perpetuate the knowledge of these 
facts must exert a salutary influence on Christianity 
itself. The disorders and dissipation which in some 
places disgrace these days are remnants of papal 
corruption, and have no more connection with the 
rational observance of these festivals than with a 
fast-day appointed by any church, or by the civil 
authorities of our land. 

Our fathers, in the Reformation of the 16th cen- 
tury, rejected the great majority of the festivals 
which had accumulated during a thousand years in 
the Romish Church. But in this country, we ob- 
serve scarce the half even of those retained in Europe. 

The general practice of the churches of the Gen- 
eral Synod is embodied in a resolution passed by 
that body, on the motion of the present writer, at 
the meeting in Reading, in 1857, (p. 32,) viz: — 

"Resolved, That the churches in connection with 
the General Synod be recommended to observe our 
regular ecclesiastical festivals, in commemoration 
of the fundamental facts of our religion; viz.: Christ- 
mas, Good Friday, Easter, Ascension Day, and Whit- 
sunday, in the hope and persuasion that, by the Divine 
blessing, they will be found to be, as they have often 
proved, occasions of reviving our congregations.'' 

The practice has been permitted to pass into 
desuetude, especially in some of our English con- 
gregations, and the design of this resolution was 



216 Protracted Meetings in the Apostolic Age, 

alike to fix the number of these religious festivals, 
and to encourage their proper religious observance 
in all our churches. 

IV. THE HOLDING OF "SPECIAL CONFERENCES," OR 
PROTRACTED MEETINGS FOR CONTINUED PREACH- 
ING AND OTHER DEVOTIONAL EXERCISES. 

In the apostolic age, continued meetings for 
preaching were not unusual. 

" I was daily with you in the temple teaching, 
(that is,) preaching," said the blessed Saviour to the 
multitude, who followed him into the garden of 
Gethsemane, with swords and staves to take him, 
(Mark xiv. 49.) And again says Luke, (xix. 47,) 
" He (Jesus) taught, (that is,) preached daily in the 
temple." 

The Apostle Paid continued preaching at Troas 
" until midnight" when the young man Eutychus, 
having fallen into a deep sleep, fell down from the 
third loft, and was taken up dead. And after Paul 
had gone down, and restored him to life, he con- 
tinued discoursing to them a long while, "until break 
of dag:' — Acts xx. 7-11. 

"And the believers (the first converts,) continued to 
meet daily with one accord in the temple ; and the Lord 
added to the church dailg such as should be saved," 
(or rather, ac*£ofisv*s f the saved ; those that were 
saved from an ungodly world, or from the dominion 
and curse of sin.) 



Meetings at the Present Day. 217 

Thus we perceive that under the ministry of the 
Saviour and his apostles, meetings for preaching 
and prayer were continued daily for a length of 
time. Nor was the continuance of each meeting 
limited to one or two hours. In short, the length of 
the services at each meeting, as well as the contin- 
uance of the meetings themselves, were regulated 
by circumstances of each occasion. 

In like manner, at the present day, whilst religious 
meetings should ordinarily be of moderate length, 
and convenient frequency, they may with propriety 
be continued longer and be repeated more frequently 
on special occasions, when the Holy Spirit is hover- 
ing over a congregation, and both saints and sinners 
feel moved to wrestle with God for a special blessing. 

But as the age of the apostles receded, the ar- 
rangements for public worship tended toward a 
stereotyped uniformity, especially after the union of 
Church and State, by which the civil officers parti- 
cipated in the regulation of ecclesiastical affairs. 
On the continent of Europe, preaching is, with some 
exceptions, confined to the Lord's day and festivals, 
whilst protracted meetings, in the sense of our Spe- 
cial Conferences, are unknown. In this country, such 
meetings are held by various other denominations, as 
well as by the churches of the General Synod. Yet 
their observance, though recommended, is left op- 
tional with the individual churches and pastors. 
19 



218 



Special Conferences. 



Experience has rendered these meetings increasingly 
popular, and we anticipate the day with pleasure, 
when they will be generally attended to. The pro- 
visions of the Formula on this subject read as fol- 
lows : — 

Special Conferences. 

Chapter XVI. of the Constitution for District 
Synods : — 

Sec. 1. It is earnestly recommended that each 
Synod divide itself into two or more districts, for 
the purpose of holding Special Conferences, which 
may be held either on a weekday or Sabbath. 

Sec. 2. It is desirable, when ministers do not live 
too far apart, that at least two Conferences should 
be held annually in each district. They ought to 
last two days, and the chief business to be performed 
at them is to awaken and convert sinners, and to 
edify believers by close practical preaching of the 
gospel. 

Sec. 3. The state of religion in the churches of 
the district ought to be inquired into, and at least 
an hour be spent by the Conference alone in conversa- 
tion on subjects relating to pastoral experience. 

Sec. 4. These districts ought to contain between 
five and ten ministers, and when the number becomes 
greater, a new district ought to be formed. 

Sec. 5. These Conferences ought to be held alter- 



Prayer -Meetings. 219 

nately, in some congregation of each minister and 
licentiate belonging to the district. 

Sec. 6. Special Conferences may examine into 
any business of congregations, which is regularly 
referred to them, and give their advice; but no 
Conference shall, under any pretext whatever, per- 
form any business connected with the licensure or 
ordination of candidates for the ministry. 

Sec. 7. Lay delegates may also be sent to these 
Conferences, under the same regulations as to Synods, 
if it is thought advisable by the Synod. 

The order, which it is designed shall be observed 
at all meetings for public worship, and especially at 
Special Conferences and prayer-meetings, is in strict 
accordance with Scripture, and thus defined in our 
Formula for government and discipline, Chapter 
VII. 

Of Prayer -Meetings, &e. 

Sec. 1. As Prayer is one of the most necessary 
duties of a Christian,* and as prayer-meetings have 
been of the utmost importance and usefulness, it is 
therefore most earnestly recommended to the dif- 

* Thess. v. 17. " Pray without ceasing." 

Luke xviii. 1. "And he spake a parable unto them to this 

end, that men ought always to pray, and not to faint." 
Col. iv. 2. "Continue in prayer, and watch in the same 

with thanksgiving," &c. 



220 Prayer-Meetings. 

ferent churches in our connection, to establish and 
promote them among our members. These meetings 
may be held in the church, school-house, or in pri- 
vate houses, and their object is the spiritual edifica- 
tion of the persons present; but the utmost precau- 
tion must ever be observed, that God, who is a Spirit, 
be worshipped in spirit and in truth, — that they be 
characterized by that solemnity and decorum which 
ought ever to attend divine worship ; and that no 
disorder be tolerated, or anything that is calculated 
to interrupt the devotions of those who are convened, 
or prevent their giving the fullest attention to him 
who is engaged in leading the meeting, — in short, 
that, according to the injunctions of the Apostle, all 
things be done " decently and in order." 

Sec. 2. It is solemnly recommended to all church- 
members, and more especially to the members of 
the council, to make daily worship in their family 
a sacred duty.* 

* Gal. vi. 4. "And ye fathers, provoke not your children 
to wrath ; but bring them up in the nurture and admonition 
of the Lord." 

Acts x. 24. "And the morrow after they (Peter and 
the brethren) entered into Cesarea. And Cornelius waited 
for them, and had called together his kinsmen and near 
friends. — 33. Immediately therefore I sent to thee: and 
thou hast well done that thou art come. Now therefore are 
we all here present before God, to hear all things that are 
commanded thee of God." 



Special Conferences. 221 

The advantages of Special Conferences are various, 
and beneficial alike to the ministers and people. 
They afford ministers more frequent opportunity for 
social intercourse, and the cultivation of personal 
friendships, for mutual consultation on their indi- 
vidual pastoral difficulties and successes, and for 
deliberation on measures for the promotion of the 
welfare of our churches generally. To church- 
members, and to the world at large, they afford 
precious reasons for the conversion of sinners and 
edification of believers. The Saviour has promised 
to be with us wherever two or three are assembled 
in his name. And, doubtless, any special earnest- 
ness and special effort on the part of sinners or of 
saints to seek his favor will be met by the Friend 
of sinners with a special blessing. It is, moreover, 
a dictate of common sense, as well as of the laws of 
our mental organism, that if one sermon, attentively 
heard, makes some impression on the mind, — lis- 
tening to two, or three, or more, with little inter- 
ruption, except by singing and prayer, will deepen 
the impression. The mind, moreover, not being di- 
verted by intervening days of secular business, will 
be more readily brought to a stand, and induced to 

Isa. x. 25. "Pour out thy fury upon the heathen that 
know thee not, and upon the families that call not on thy 
name." See Acts ii. 14. 
19* 



222 Special Conferences. 

declare for God by the cumulative influence of many 
consecutive religious exercises, than by one, or than 
by the same number of detached sermons, where the 
effect of each one is dissipated by intervening weeks 
of worldly occupations before the other is heard. 

Another object of these special conferences or 
protracted meetings is to elevate the standard of piety, 
and teach it especially as a matter of pt pe- 

rience and of personal assurance. It was in : 
light that the illustrious Reformer himself regarded 
and experienced religion. Hear his own woi 
" Though as a monk I was holy and irreproaehab. 
says he, " my conscience was still filled with troubles 
and torment. I could not endure the expression, 
'the righteous justice of God! 1 I did not love 
that just and holy Being who punishes sinners. I 
felt a secret anger against him. I hated him, be- 
cause, not satisfied with terrifying by his law, and by 
the miseries of life, poor creatures already ruined 
by original sin, he aggravated our Buffering by the 
gospel. But when, by the Spirit of God, I under- 
stood these words, — when I learned how the justifi- 
cation of the sinner proceeds from God's mere im . 
by the way of faith, — then / felt myself born ag 
as a net!) man, and I entered by an open door into 
the very Paradise of God* 

* ''Hie me prorsus renatum esse sensi et , 
ipsum Paradisum intra — 



John Wesley's Testimony. 223 

" From that hour I saw the precious and holy 
Scriptures with new eyes. I went through the whole 
Bible. I collected a multitude of passages, which 
taught me what the work of God was. And as I 
had before heartily hated that expression, 'the 
righteousness of God/ I began from that time to 
value and to love it, as the sweetest and most con- 
solatory truth. Truly this text of St. Paul was to 
me the very gate of heaven." 

It is worthy of note, that it was whilst hearing 
Luther's Preface to his. Commentary on the Romans 
read, that the distinguished man of God, John Wes- 
ley, also learned the nature and experienced the 
power of this truth. Whilst inquiring after God, he 
one evening attended a meeting, where a person was 
reading Luther's Preface to the Epistle to the Eo- 
mans, and the following are his own words as to the 
result: "About a quarter before nine," says he, 
" while he (Luther) was describing the change which 
God works in the heart, through faith in Christ, I felt 
my heart strangely warmed. I felt I did trust in 
Christ, in Christ alone, for salvation, and an assur- 
ance was given me that he had taken away my sins, — 
even mine — and saved me from the law of sin and 
death. I began to pray with all my might, for 
those who had in a more especial manner despite- 
fully used me and persecuted me. I then testified 
openly to all there, what I now first felt in my heart." 



224 Infernal Change of Heart. 

Here, then, we see, not only that Luther believed in 
an inward change of heart, or 00 . but that 

he also professed to have experienced it, and to 
know the exact time when this gracious change oc- 
curred within him. How far have those followers 
of Luther fa Hen from his standard of piety, who ig- 
nore the importance of an interna! change 
who disparage the internal c 
once of such a change, and pronounce th> 
the testimony of the Spirit to be nothing but fanati- 
cism ! 



m 





CHAPTER XII. 

The Design and Spirit of the General Synod 
are Scriptural. 

N contemplating the design of the General 
Synod, it is necessary to revert to the first 
principles of ecclesiastical organization. 
We must remember that both our Synods 
and General Synod, as well as Presbyterian Synods 
and General Assembly, the Episcopal Convention, 
and the Methodist General Conference, are all volun- 
tary associations. They are confessedly not sus- 
tained by an exact example of any such institution 
in the New Testament. But they are authorized by 
the principle involved in the meeting of the Apos- 
tles, elders, and brethren convened at Jerusalem, 
and recorded in the 15th chapter of the Acts of the 
Apostles. They are legitimate developments of that 
principle ■ — that is, applications of it — to the pecu- 
liar circumstances and necessities of the Church in 
different ages, and among different people. All 
ecclesiastical associations, beyond the independent 
congregation of the New Testament, are of this 

P (225) 



226 The Design and Spirit 

voluntary kind. It is an erroneous idea, that Synods 
possess any inherent powers from God, beyond what 
is delegated to them by the churches, for they are 
not even mentioned in His Word. And in the Lu- 
theran churches of Germany, Sweden and Denmark, 
there were no Synods during the first three centu- 
ries of their history. Synods can possess only those 
powers delegated to them by the individual minis- 
ters and congregations by which they are formed, 
and the General Synod only such as are delegated 
to it by the District Synods. Of course, after these 
powers have been delegated to a higher judicatory 
thus formed, they cannot be exercised by the lower 
body during its connection with the higher. The 
nature and extent of these powers are defined in 
the constitutions of these bodies, and their general 
design is ordinarily announced in the preamble 
to it. 

In regard to the Design and Spirit of the Church 
of the Redeemer in general, there can be no doubt. 
The final commission of the Saviour evinces it 
to be a missionary organization, a progressive in- 
stitution, destined to pass the boundaries of Judea, 
and to fill the world with a knowledge of the truth 
as it is in Jesus. 

" Go ye," said the Divine Master to his disciples, 
" and preach the gospel to every creature." " Go 
ye and make disciples (ixa^rjtsvoats } from ^ua^r^, a 



l 



of the General Synod are Scriptural. 227 

disciple) of all nations, baptizing them in the name 
of the Father and of the Son and of the Holy 
Ghost ; and lo ! I am," &c. The Church of Christ 
was instituted not for the conversion and salvation 
of the Jews only, but also of the Gentiles — and not 
of any one Gentile nation alone, but of all nations. 
The grand aim of the Church ought to be such, in 
her organization and measures, as to promote most 
successfully the conversion of the whole world. 
" The field," said the Saviour, " is the world ; " and 
for any Church to lose sight of this is to turn rec- 
reant to the cause of our Divine Master. The 
work of the minister was not to attack and battle 
the subtleties of Pagan, philosophy, but to assail 
and grapple with the palpable immoralities and 
practical infidelity of mankind. The Church ought 
to adopt such a system as not, by its particularity, 
to split up the body of Christ, and exclude a large 
portion of the best, the most spiritual and active 
Christians from her communion ; for this fritters 
away her energies, intellectual and pecuniary, and 
thus retards her progress. She should also avail 
herself of all the increasing light and knowledge 
and improvements of sciences which God in his 
providence places in her reach. 

Now this is exactly the object for which our Lu- 
theran General Synod was designed. It originated 
from fraternal regard and love to the Lutheran name 



228 The Design and Spirit 

and principles among men who differed amongst 
themselves even on some important doctrines of 
Christianity ; for it cannot be denied that the older 
and larger Synods, which aided in forming the 
General Synod, embraced some grave errorists in 
their membership, though they were not generally 
the active friends of this body. Hence it was made 
a loose confederacy of independent bodies, which 
reserved all the natural powers of Churches and 
Synods, except such as were expressly delegated in 
the constitution. 

After several of these District Synods had seceded 
from the General Synod, its remaining constituency 
was in favor of a closer union and a more definite 
avowal of the grand doctrines of the gospel. The 
aim was to exclude all fundamental errorists, and 
open the door for all pious Lutherans of the differ- 
ent minor shades of doctrinal views, who 
liberality and charity enough to co-operate with t/<<_ir 
brethren, and to concede to them the liberty of di\ 
in minor paints which they ask for themselves. Xo 
others were invited. The wisdom of the course pur- 
sued by the General Synod is very evident 

If we make all the minor points symbolical, many 
of those born in the Lutheran Church are compelled 
to leave it, and do leave it, as they grow up and 
think for themselves ; and few from without will seek 
admission into our communion. 



of the General Synod are Scriptural. 229 

If we adhere to the General Synod's basis of 
Augsburg Confession alone, all can remain, and 
many will join us from without. 

Churches confining their creed to the more im- 
portant doctrines, will rarely, if ever, find any occa- 
sion to change them; for whilst there is no end to 
the fluctuations and vagaries of unconverted intel- 
lects, the great body of regenerate minds have 
always found what are called the fundamental or 
cardinal doctrines in the Bible as to all their essen- 
tial features. 

Churches making many minor and less certain 
doctrines symbolical, will always find many born in 
their pale unable to believe some of these doctrines, 
who will often cause strife, and endeavor to change 
their symbol. 

As the Scriptures give us no injunction to form 
human creeds and to bind the consciences of men, 
we have no authority to advance any farther in this 
work, or to require unity in more doctrines than are 
necessary to harmonious co-operation ; not among 
bigots, but among enlightened Christians. 

The General Synod has therefore done wisely in 
adopting a basis requiring only the profession, " that 
we believe the Augsburg Confession to be a correct 
exhibition of the fundamental doctrines of the Scrip- 
tures," thus leaving the conscience of its churches 
free in regard to all non-fundamental doctrines, 
20 



230 Design of the General Synod. 

and every non-fundamental phase or circumstance 
connected with the fundamental doctrines them- 
selves. 

The General Synod was never intended to do the 
work of District Synods, except in a few cases of 
appeal, for the promotion of concord and settlement 
of disputes. No ; it is designed to occupy a higher 
standpoint than the District Synods. These are 
mainly business Associations, to transact the current 
affairs of the churches connected with them, and 
requiring combined counsel and action. But the 
General Synod is designed to review the progress 
and operations of the District Synods, to harmonize 
their influence on each other, to prevent and remove 
friction, to deliberate on the interests of the whole 
Church and give them the highest efficiency. All 
this it does from the Saviour's exalted standpoint, 
" The field is the world." She is to contemplate the 
influence of other denominations on us, and our in- 
fluence on them ; and to endeavor to prevent de- 
nominational interference in the sublime work of 
subduing the world unto Christ, and to develop 
the Lutheran Church as nearly as possible on apos- 
tolic principles. 

But as to the design of the General Synod, let us 
listen to her constitution, and be instructed by her- 
self. 

1. The first object or design of the General Synod 



Design of the General Synod. 231 

was to promote Christian union among the different 
portions of our Church, and among all denomina- 
tions of Christians in general. The preamble to the 
Constitution defines the object of the body as being 
" For the promotion of the practice of brotherly 
love, to the furtherance of Christian concord, and 
to the firm establishment and continuance of the 
unity of the Spirit in the bond of peace/' &c. And in 
Art. III. Sect. VIII. of the original Constitution 
(adopted in 1820), we read these truly apostolic 
words : " The General Synod shall apply all their 
powers, their prayers, and their means toward the 
prevention of schisms amongst us, and be sedulously 
and incessantly regardful of the circumstances of 
the times, and of every casual rise and progress of 
unity of sentiment among Christians in general, of 
whatever hind or denomination, in order that the 
blessed opportunities to heal the wounds and schisms 
already existing in the Church of Christ, and to 
promote concord and unity, may not pass by neg- 
lected and unavailing." 

The Church of Christ is, and ever must be, essen- 
tially one. Its members in different denominations 
may differ in forms of worship, in discipline and 
government ; but they are one in essential doctrine, 
one in the manifestations of Christian life, and one 
in mutual and universal love. That religion which 
enables us to love those we have never seen, must 



232 Design of the General Synod. 

be more than human ; it is not of earth, but of 
heaven. In the progress of the Church's history 
and development, diversities of circumstances and 
condition have arisen, tending to alienate the affec- 
tion of those whom Christ designed to be one. But 
the knowledge of this design, " that all should be 
one as he and the Father are one," as well as the 
essential nature of all true religion, which is love, 
makes it the duty of all Christians of every name 
to promote unity and brotherly affection among all 
who name the name of Christ, and aspire to the ex- 
alted character of Christians on earth, and fellow- 
citizens with the saints in heaven. 

This high obligation the enlightened founders of 
our General Synod duly appreciated and fully ex- 
pressed in the clauses of her Constitution above 
cited. Let us, therefore, as faithful sons of this 
noble institution, ever prove ourselves the enlight- 
ened advocates of every judicious effort to accelerate 
the fulfilment of the Saviour's aspiration. Thirty 
years ago, the present writer published an Appeal 
on this subject to the Christian public, with a new 
" Plan for Catholic Union on Apostolic Princijiles" 
which seemed to commend itself to the judgment of 
the Protestant denominations of our land very ex- 
tensively. But a variety of circumstances combined 
to divert public attention from the subject, and to 
retard the progress of its adoption. The subject 



Union of Different Denominations of Christians. 233 

lias of late been receiving renewed attention, and 
possibly something effectual may yet be accom- 
plished. 

Yet are there certain essential and indispensable 
prerequisites to Christian union, in the absence of 
which the attempt to unite different Christians into 
one body must necessarily prove abortive, and tend 
to make the Church of God still more a Babel of 
jarring tongues and of endless strife. These con- 
ditions are : first, actual agreement in those doctrines 
termed fundamental, and deemed necessary to salva- 
tion by all Evangelical denominations. Secondly, 
there must also exist sincere charity and toleration 
of each other's non-fundamental differences of doc- 
trine and mode of worship; and, thirdly, absence 
of opposite and conflicting modes of government or 
ritual, such as diocesan episcopacy and parity. 

When the several District Synods of the Lutheran 
Church organized the General Synod in 1820, these 
three conditions were present, and the union was a 
cordial one. They all held the fundamental doc- 
trines ; and although there existed non-fundamental 
differences, they had charity towards each other. 
Accordingly the union was productive of the great- 
est advantages. But after the recession of the 
Pennsylvania Synod from that body in 1823, on 
account of some misapprehensions and popular 
clamor against the General Synod, Bible Societies, 
20* 



234 Design of the General Synod. 

etc., by their laity, they, during the thirty years of 
their separation, not only changed some of their 
doctrinal views on minor points, and became rigidly 
symbolic, but they also degenerated into bigotry 
and intolerance. Hence, ever since their reunion 
with the General Synod in 1853, they have been de- 
nouncing the other Synods in the connection for 
not adhering rigidly to the Confessions of the 16th 
century, and for holding the same views formerly 
professed by the greater part of themselves. As 
they were constantly laboring for the restorations 
of those obsolete ideas, and of course were opposed 
by the other Synods, they were the cause of frequent 
controversies in the Church. Being destitute of the 
second prerequisite for union, namely, cordial charity 
and toleration, a willingness, with the noble Apos- 
tle Paul, " to receive a brother that is weak in the 
faith, but not for doubtful disputation/ 1 they were 
no longer morally qualified for the union, and their 
continuance in the General Synod could be produc- 
tive of no good. Whilst, therefore, we deplored their 
want of charity, which disqualified them for union, 
we regard it as more honorable to themselves, and 
more conducive to the prosperity of all parties, to 
withdraw from the General Synod, than to remain, 
and by continuing to cause constant contentions, 
divert the attention and energies of the Synod from 
the more important practical objects enjoined on 



Union of Protestant Denominations. 235 

the Church by the Saviour. These views we re- 
peatedly expressed at the late meeting of the Gen- 
eral Synod at Fort Wayne, both publicly and in 
private, to some leading members of the opposition, 
before their withdrawal. Probably, after a quarter 
of a century expended in the vain attempt to make 
even their own members think alike on all minor 
topics, they will be constrained by an increase of 
Christian charity and experience, as w^ell as of love 
to the Saviour's prayer, to return and propose a re- 
union with their former brethren, and doubtless be 
cordially received. 

This was a union of Lutheran Synods with a Lu- 
theran General Synod ; but the union of the several 
leading Protestant denominations into one ecclesias- 
tical body, is a somewhat different problem. There 
are indeed some minor denominations which differ 
so little from others, that, if they abounded in 
Christian charity or love, they could advantageously 
be united to their larger homogeneous neighbors. 
Thus the different bodies of Presbyterians, Old and 
New School, Seceders, Cumberland Presbyterians, 
&c, and the different classes of Methodists, Old 
School, the Protestant Methodists, the United 
Brethren, &c, we think might ultimately be amal- 
gamated with advantage to the common cause. But 
that a Confederation, and not an Amalgamation of 
the leading Protestant denominations of our land, 



236 Union of Protestant Denominations. 

is desirable, is evident. The whole body of Prot- 
estants united into one close organization, would be 
too unwieldy for practical purposes ; unless it could 
be subdivided geographically, as the churches in the 
earlier ages were. All that seems to be feasible or de- 
sirable, is : 1. The union of the several homogeneous 
sects, which differ in little else than the name. And, 
2. More spiritual union, Christian love and fellowship 
between the several leading denominations, by the 
establishment of such bonds of fraternal recogni- 
tion, by occasional sacramental and ministerial com- 
munion, by the adoption of such principles of co- 
operation and non-interference as would tend to 
form a Confederation, and not an amalgamation of 
the different parts of the Protestant world, on the 
principles laid down in our Fraternal Appeal to the 
Protestant Churches, published in 1838. Such a 
union leaving to each denomination the ultimate 
control of its own affairs, we feel confident, would 
accomplish the prayer of the blessed Saviour, would 
greatly promote peace and brotherly love through- 
out the Churches, and hasten the spread of the g a- 
pel over the entire globe. But as this plan cannot 
be fully adopted at once, let all denominations, 
which are not already doing so, begin by practising 
free sacramental communion, giving an invitation 
to all members of other Churches in good standing, 
who may be present, to unite with them in the Holy 



Union of Protestant Denominations. 237 

Supper ; by an occasional interchange of pulpit, to 
publish their mutual recognition of ministerial char- 
acter; by co-operation in objects of catholic nature 
and of common interest, such as Bible, Tract, and 
some other Societies. Thus would union of spirit 
precede unity of external organizations, and prepare 
the way for as near an external union as the Saviour 
designed, and as experience would prove to be use- 
ful. Thus would we soon realize the vision of the 
prophet: "Thy watchmen shall lift up the voice; 
with the voice together shall they sing : for they 
shall see eye to eye, when the Lord shall bring again 
Zion : " (Is. lii. 8 ;) and also that of the psalmist : 
" Behold how good and how pleasant it is for breth- 
ren to dwell together in unity ! It is like the pre- 
cious ointment on the head, that ran down upon the 
beard, even Aaron's beard, that went down to the 
skirts of his garment." (Ps. cxxxiiL 1.) 

Another object of the friends of General Synod 
originally was to entrust to that body the exclusive 
right to propose and publish books for public use in 
the churches, as was explicitly stated in the Plan- 
Entwnrf, or outlines of a plan for the Central Union 
of the Evangelical Lutheran Church in the United 
States, out of which the Constitution of the Genera] 
Synod grew. 

A third design of the General Synod was to pro- 
mote theological education, and elevate the standard 



238 D^'ri :;-":- 

of education in general amongst ministers, and also 
to ine: their numbers. In Ar:. DDL Seel VI. 

told: •• The General Sync 1 may devise pb 
for Seminaries I Losti- 

id of poor ministers and 
nd orphans of ministers, and endea- 
:elp of God, to cany them into er 
There h iar propriety in the Ge: B -:od 

. ention to ministerial education, 

:he mother Church in Germany was alw ays 
I lished for her eminence in learn: _ 
H 90 have the cause of Missions avowed 

as the fourth obj 

d and Support of poor ministers and 
i orphans as the Fifth design of the 

high and noble a eharac- 
much cannot be said in commendation 
of their intrinsic dignity and excellence, or oft. 

~ utary influence; but the limits 
prescribed for this work do not admit of their fur- 
ther dis 

In conclusion, we perceive that the General Synod 
of the E _ urch in the Unit 

peculiar, a noble, and most elevated 
ling in advance of all the other de- 
nominational organizations of the day, contending 

fcfa once dc to the 



Its Liberal Principles. 239 

saints ; " but not for the doubtful disputations and 
additions of men, — regarding the extended symbols 
of the sixteenth century as human and fallible pro- 
ductions, though useful books of study, and binding 
on the consciences of men only the fundamental 
doctrines of Scripture, as taught in the ecumenical 
creeds of the earlier ages, and in the Augsburg 
Confession. We find, that in accordance with the 
apostolic injunction to the Romans, this noble body 
"receives into its embrace the brother who is weak 
in the faith, but not for doubtful disputation." 

This body raises no walls of partition between the 
disciples of the Divine Master ; but receives all who 
love the Lord Jesus Christ in sincerity, who believe 
the acknowledged "faith once delivered to the 
saints/' the common doctrines of the Reformation, 
the grand fundamental truths of the Gospel, and 
who prefer the mode of w T orship and other peculiar- 
ities of the churches of the Evangelical Lutheran 
General Synod. 

This body freely allows diversity of views on 
points of non-fundamental character, which do not 
interfere with harmonious co-operation 'in the same 
church, and invites none into her connection, who do 
not approve of this toleration. But it requires, and 
must necessarily demand, of those desiring to enter 
it, that they exercise the same charity toward their 
brethren which these extend to them, and that they 
abstain from all personal and criminative controversy 



240 Standpoint of the General Synod. 

on these non-essential topics. Controversy by Chris- 
tians should never be personal, and should more 
generally consist in defences of the acknowledged 
doctrines and institutions of the Church against an 
ungodly and unbelieving world. Discussions between 
Christians must, of course, relate to non-fundamental 
points, and should always be conducted in the spirit 
of brotherly love, whilst truth, and not victory, 
should be the constant aim of all parties. 

Again, we have seen that the grand objects con- 
templated by the General Synod partake of the 
moral sublime. That noble institution stands on 
no sectarian basis, but rises to the standpoint of 
Christ and his Apostles. Her "field is the world" 
and her directory for its cultivation is the unadul- 
terated, inspired Word of God. She gratefully ac- 
cepts whatever providential light is afforded in the 
developments of her history, through those honored 
instrumentalities which the Master has employed, 
such as an Augustine, a YVickliffc, a Huss, a Jerome, 
a Luther, a Melanchthon, a Calvin, a Zwingli, a 
Wesley, and others; but she keeps her eye steadily 
fixed above them on the Master, and cherishes her 
constant paramount obligation to the inspired di- 
rections which He left, and to the constant guidance 
of that Spirit who was promised "to lead her chil- 
dren into all necessary truth." 

All those institutions or instrumentalities which 
God has especiallv blessed for the advancement of 



Its Standards. 241 

his Church, and which are judged accordant with the 
principles of his Word, the General Synod, by a careful, 
judicious exercise of judgment, accepts. Hence, she is 
the friend of all the great, benevolent, and charitable 
enterprises of the age, watches with attentive eye 
the developments of God's Providence, and is ever 
willing to fulfil her vocation in furtherance of the 
millennial glory, when the kingdoms of this world 
shall become the kingdoms of our Lord and his 
Christ, and Jesus shall reign king of nations, as he 
now does king of saints. These sublime and cath- 
olic principles are definitely laid down in her stand- 
ards, namely in her' — 

I. Liturgy, portraying her mode of worship. 

II. In her Doctrinal Basis laid down in the forms 
of Licensure and Ordination, contained in the Con- 
stitution for District Synods, viz., the Bible as the 
only infallible rule of faith and practice, and the 
Augsburg Confession so far as the fundamental doc- 
trines of the Bible are concerned. 

III. In the Formula of Government and Disci- 
pline for individual churches, for District Synods, 
and for the General Synod ; and, 

IV. In her Hymn-Book. 

The features of the Churches of the General Synod, 
though liberal and open to improvement in non-essen- 
tials are fixed, as also clearly defined, and adapted for 
Millennial Extension. 

21 Q 



APPENDIX, I. 



FOR the satisfaction of those who have not seen 
the author's publication entitled " Fraternal 
Appeal to the American Churches, with a New Plan 
for Protestant Union on Apostolical Principles/' we 
will append the circular invitation published after 
the book had been extensively circulated and gen- 
erally approved. It w T as prepared and first printed 
by the present writer, then sent to each of the indi- 
viduals whose name is attached to it, and subse- 
quently published with all the names. Its object 
was to make a beginning in carrying out the plan 
proposed in the book. 

0mtuvc fov (f hvistian Wttitftt, 

Submitted for the Consideration of the Evangelical Denominations 
in the United States. 

Christian Brethren: 

The undersigned respectfully address you, in the name 
of the Lord Jesus, on the great and cardinal interests of 
our common Christianity. That the blessed Saviour de- 

(242) 



Appendix. 243 

signed an intimate union between the different members of 
his mystical body, the Church, is elevated above all doubt 
by his own declaration, " One is your Master, Christ, and 
ye are all brethren." That the preservation of this union 
possessed supreme importance in his view, he has himself 
taught us in his memorable prayer, " Neither pray I for 
these alone, but for them also who shall believe on me 
through their word ; that they all may be one, as thou 
Father art in me and I in thee, that they also may be one 
in us, that the world may believe that thou hast sent me." 
The Church is represented by the great apostle as the " body 
of Christ;" and we are taught that "There is one body 
and one spirit, even as ye are called in one hope of your 
calling ; one Lord, one faith, one baptism ; " thus manifestly 
inculcating the spirit of unity in the Church, and repre- 
senting the entire community of believers as substantially 
one body, into which all are admitted by the ordinance 
baptism, and in which they profess substantially the same 
faith and cherish the same hopes. 

This language, it is conceded, does not specify the precise 
extent to which unity of visible organization shall be re- 
quired. Nor is this fact determined elsewhere in Scripture, 
in the abstract. Yet does the metaphor of the apostle man- 
ifestly imply intimacy of relation ; for, although there are, 
ordinarily, different members belonging to one body, they 
are always closely connected with each other. Yea, this 
connection is vital, is essential to their existence, and that 
member of the body becomes a putrid mass which is wholly 
severed from the living trunk. 

Under these circumstances, it becomes a duty of surpass- 
ing importance to inquire, what are the nature and extent 
of the union so highly prized by the Saviour, and so vital 
to the prosperity of his body, the Church. If the New 



244 



Appendix. 



Testament does not present a solution of this question in 
theory, the point is virtually solved by the practice of the 
Church under the guidance of the Saviour and his inspired 
apostles. This union, if we mistake not, consisted not in 
the subjection of the entire Church in any country under 
one supreme judicatory ; much less in the subjugation of 
the whole visible Church on earth under one head or pope ; 
neither did it consist in absolute unanimity of doctrinal 
views; for this did not exist even in the apostolic age ; but, 
on the other hand, its features were : — 

a. Unity of name. The whole body was styled the Chris- 
tian Church, and its different parts were discriminated by 
the addition of geographical designations to the common 
name ; such as, the church of Antioch, of Jerusalem, of 
Corinth. Sectarian names — that is, names based upon di- 
versity of views or predilections, such as the church of 
Paul, or of Apollos, or Cephas, or Luther, or Calvin, or 
Wesley — were most unequivocally discountenanced. 

b. Unity in fundamentals, whilst diversity in non-essen- 
tials was conceded, and the "brother who was weak in the 
faith was received, but not to doubtful disputation." 

c. Mutual acknowledgment of each other's acts of disci- 
pline. Hence, "letters of commendation " (2 Cor. iii. 1-4)* 
were required of travelling brethren ; and even the so- 
called Apostolic Canons provided that persons under dis- 
cipline in the church of one place shall not be admitted to 
privileges in another. 

d. Sacramental and ministerial intercommunion was a 
highly important and influential feature. " For we being 
many, are one bread, and one hody, because we are all par- 
takers of that one bread/' The practice of sacramental 



By later writers termed litcne coimnunicatoria?, and ypau^ara 



KOIVWVIKCI. 



Appendix. 245 

communion extended indiscriminately to all whom they 
acknowledged as true disciples of Christ. "Forasmuch," 
said Peter, in vindication of his communion with men un- 
circumcised, "as God gave them the like gift as he did unto 
us who believed on the Lord Jesus Christ, what was I, that 
I could withstand God ? " The existence of ministerial 
acknowledgment and communion is incontestably estab- 
lished by the Apostolic Canons and synodical decrees, en- 
acted to guard against their abuse. 

e. Convention of the different Churches of the land in 
synod or council, for the purpose of mutual consultation 
and ecclesiastical regulation. Of such a meeting we have 
an example in Acts xv. ; and the earliest uninspired accounts 
extant of synodical meetings in the second century repre- 
sent them as subserving the same ends."* 

Thus was the great body of the primitive Church united 
into one fraternity by cords of love and mutual recognition ; 
whilst those, and those only, were denied ecclesiastical com- 
munion who were excommunicated for immorality or de- 
nounced as fundamentally corrupt in the faith. 

But how different the present condition of the Christian 
Church is, must be known to every intelligent friend of the 
Redeemer, and has been the subject of almost universal lam- 
entation. Now she is cut up into sectarian branches, into di- 
visions based on diversity of doctrinal views or forms of gov- 
ernment, and not, as in the times of the Apostles, on contigu- 
ity of location. Different portions of the Church thus occupy 
the same geographical location, and in the absence of ex- 
press mutual recognition and demonstration of substantial 
unity, alienation of affections, and conflicting interests of . 

* For the historical proofs of the above positions, we must refer 
to the Fraternal Appeal, or Plan of Christian Union, ed. 3d, New 
York, published by Taylor. 
21* 



246 Appendix, 

various kinds, pecuniary, literary, theological and sec- 
tarian, naturally arise, which prove wedges of discord to 
sever the body of Christ. And what enlightened friend of 
Zion must not confess, that it is the divided, the fractional, 
the isolated, and in some measure even the hostile condition 
of Protestantism, which has shorn the Church of so much 
of her strength? Who can doubt that these divisions tend 
to destroy community of interest and sympathy of feeling 
among the members of the Christian family ? that they cast 
a sectarian veil over the mind in the study of the sacred 
volume, that they prejudice the ungodly world against 
Christianity itself, that they split up and fritter away the 
energies of the Protestant world, paralyzing her aggressive 
powers, and wasting, by want of concert, and often even 
in internal contention, those resources which ought to have 
been expended in converting the heathen and papal world? 
The weakness of Protestantism undoubtedly lies in its 
divided and disjointed state : or, rather, in the principle 
on which its divisions are constructed. The faithful mem- 
bers of these departments of the Protestant Church are 
indeed actuated by proper motives, so far as the cultivation 
of their own hearts, and their labors for the conversion of 
others, are concerned : nor can the professed object of these 
ttions themselves be repudiated, namely, the more 
successful advancement of truth and righteousness. But 
the very principle of the division habitually obtrudes sin- 
ister or at least secondary objects, so as virtually to 
pone the claims of fundamental Christianity to those of 
separate sects : thus proving a grievous evil in Zion, pre- 
venting the necessary concentration of energies phj 
intellectual, and moral, greatly impairing the moral influ- 
ence of the Gospel, and impeding the formation of a correct 
Christian public sentiment throughout the world. 



Appendix. 247 

Happily, the attention of the Church has been extensively 
arrested by the deficiencies of the present Protestant organ- 
ization. To say nothing of the efforts of eminent disciples 
of Christ in the last two centuries, leading minds of the 
present day, in our own and foreign lands, have had their 
attention fixed upon it. Not a few have spoken through the 
press, and there seems to be a prevailing impression that 
the time is at hand when something should be done in ear- 
nest to heal the great schism, to resist the encroachments of 
this Antichrist of the Protestant Churches. In our own 
country different associations have existed, and several pub- 
lic meetings have of late been held, attended by some of 
the most respectable divines of our country, for the promo- 
tion of Christian union ; and the spirit of Christian union 
was increasingly manifest during the anniversaries of our 
national societies at New York, last spring. In Europe, the 
effort has been headed by such men as Rev. Dr. Merle 
D'Aubigne of Geneva, Rev. Monod of France, Rev. Kuntze 
of Prussia, Dr. Harris of England, Dr. Chalmers of Scot- 
land. "I trust," said Dr. Chalmers, when introducing to 
the Assembly of the Free Church in Scotland his friends 
from the Continent, "you will not charge me with over- 
liberality if I say, as I do from my conscience, that 
among the great majority of Evangelical Dissenters in this 
country, I am • not aware of any topics of difference which 
I do not regard as so many men of straw, and I shall be 
exceedingly glad if these gentlemen get the hearts of the 
various denominations to meet together and consent to make 
a bonfire of them." During the late session of that Assem- 
bly, a delightful meeting was held in Edinburgh for the pro- 
motion of Christian union, at which the practice of union 
was most happily exemplified, as was its theory forcibly 
established. At this meeting not less than eight different 



248 Appendix. 

denominations were represented, viz. : the Reformed Church 
of France and Geneva, the Episcopal, the Free Church, the 
Secession Church, the TYesleyan Methodist, the Baptist, and 
the Independent Churches. A subsequent still larger meet- 
ing was held a few weeks since in Liverpool, in which per- 
sons of nineteen different denominations participated, and 
glorious progress for union was made. 

In like manner, at the recent meeting of the General 
Synod of the Lutheran Church in the United States, con- 
vened in Philadelphia, the subject of Christian Union was 
discussed and acted on with great interest and deliberate- 
ness. Two plans were proposed: one by the Rev. Dr. 
Stockton of the Protestant Methodist Church, and one by 
Rev. Dr. Schmucker, the chairman of the General Synod's 
committee. AVhil^t some features of the former were re- 
garded with much favor, the latter plan was adopted in full, 
as embodied in the following resolutions: — 

Resolved^ I. That a committee be appointed by this body, 
to be styled the " Committee of Conference on Christian Union." 

II. It shall be the duty of this committee to confer with 
similar committees appointed by other religious denomina- 
tions, and with other prominent individuals of different de- 
nominations, on the great subject of Christian Union, and 
to report to the next General Synod such measures as may 
be agreed upon in such conference, to be recommended 
to the different religious denominations. 

III. The design to be aimed at, by the measures thus to be 
recommended, is not to amalgamate the several denomina- 
tions into one Church, nor to impair, in any degree, the 
independent control of each denomination over its own 
affairs and interests, but to present to the world a more 
formal profession and practical proof of our mutual recog- 
nition of each other as integral parts of the visible Church 



Appendix. 249 

of Christ on earth, as well as of our fundamental unity of 
faith, and readiness to co-operate harmoniously in the ad- 
vancement of objects of common interest. 

IV. That this committee shall consist of three ministers and 
two laymen, belonging to some synod or synods connected 
with the General Synod, and that they report to the next 
General Synod. 

This committee, having consulted with the other sub- 
scribers, we unitedly submit to you an outline of that plan 
of union by which we hope the evils of schism can be grad- 
ually obviated, and the great and glorious object of Chris- 
tian Union be eventually attained. We premise, that in the 
prosecution of this enterprise, the leadings of Providence 
should be observed and followed. Such steps and such only 
ought to be taken as the Church or judicatory, of whatever 
rank concerned, is prepared to adopt with considerable una- 
nimity. Attempts which terminate in new divisions are 
obviously premature and unwise. And we may premise as 
fundamental principles, that the plan to be adopted must 
possess the following attributes : 1. It must require of no 
one the renunciation of any doctrine or opinion believed by 
him to be true, nor the profession of anything he regards 
as erroneous. The accession of any one denomination to 
this union, does not imply any sanction of the peculiarities 
of any other. 2. It must concede to each denomination the 
right to retain its own organization for government, dis- 
cipline, and. worship, or to alter it at option. 3. It must 
dissuade no one from discussing fundamentals and non- 
fundamentals, if done in the spirit of Christian love. 4. The 
plan must be such as is applicable to all Evangelical, funda- 
mentally Orthodox Churches, and must not aim at inducing 
some of the denominations to relinquish their peculiar 
views, but must be based on the existing common ground 



250 Appendix. 

of doctrine, and erect a superstructure of kindly feeling, 
and harmonious intercourse, and fraternal co-operation. 
5. Each denomination may at option adopt any part, or all 
the proposed features of union. 

With these preliminary specifications, we propose : 
I. As one object of this union is to bear witness to the 
truth, and as well to impress upon ourselves as to exhibit 
to the world the fundamental doctrinal unity of the Evan- 
gelical Protestant Churches, therefore, any denomination 
wishina to accede to this Union, can do so by a resolution of its 
highesT judicatory, embodying its assent to the common ground of 
Christian doctrine, as exhibited, for the present, in the appended 
selection from the articles of the principal Protestant Confessions. 
The most respectable writers on Christian union, and eccle- 
siastical bodies also, so far as they have expressed them- 
selves, have, with few exceptions, agreed that the vital 
principle of Protestantism lies not in the peculiarities of 
any sect, but in the points adopted by them all; and that 
the requisition of doctrinal agreement shall be confined to 
this common ground of Protestant doctrine, to the doctrines 
and aspects of doctrine in which they are known to agree. 
This may be adopted as the expressed sentiment of the 
principal friends of union. A preliminary attempt has 
therefore been made to express this common ground of doc- 
trine, in the very language of the different Protestant con- 
fessions. This expose of doctrine, let it be remembered, is 
not an original or new creed, but a selection of articles or 
parts of articles from the principal existing Protestant 
creeds, every part of which has already been sanctioned by 
one or other of the respective denominations. Not a single 
original sentence is contained in it. If any acknowledged 
orthodox denomination should still find in it a sentiment to 
which it objects, the clause expressing it may be excepted 



Christian Union. 251 

in the vote of adoption, and it will thereafter be omitted by- 
all ; for the design of this expose is, that it shall contain 
only the doctrines received by all the so-called Evangelical 
Orthodox Churches. It has, however, already been exam- 
ined and approved by some of the most distinguished di- 
vines of our country, belonging to nine different denomina- 
tions, and therefore probably contains no sentiment incon- 
sistent with the received doctrines of any so-called Orthodox 
Protestant Church. This expose — which, as it contains the 
so-called Apostles' Creed, and a fundamental digest of the 
principal Protestant creeds, may be styled the United Apos- 
tolic Protestant Confession — is here presented only in a 
preliminary way, as one of the means to bring about a 
general convention of delegates from the different Protestant 
denominations of our land, and perhaps of other lands ; 
and at such meeting it can be amended, or an entirely orig- 
inal one be adopted in its place. Yet, as it really is the joint 
production and the joint property of the different denomi- 
nations, it will not only bear on its face the evidence of 
union, but also be more welcome and be more cordially 
received ; for each will feel that it has contributed some- 
thing to this common symbolic stock. It would, moreover, 
be pleasant, as the several creeds promoted separation, to 
turn them now into an instrument of union. A creed on this 
principle of eclecticism, can certainly be formed satisfactory 
to all ; but it will be far more difficult to frame an original 
one equally acceptable. Such an eclectic creed will, more- 
over, form a historico-symbolic union and connection between 
the Church in the Apostolic age, in the age of the Reforma- 
tion, and in our own day,— a fact of no small importance 
in historical Christianity. 

Each denomination will, however, retain its present creed, 
and other directories for the reception and discipline of 



252 Appendix. 

ministers and members, and may alter or amend them at 
option as heretofore. 

As the features of this plan do not necessarily interfere 
with other denominational standards of government and 
discipline, inferior judicatories of every grade, and even 
individual congregations, can discuss its claims, and, if ap- 
proved, vote their assent to its features, and adopt it for 
themselves as far as it does not interfere with their existing 
engagements. Thus any conference, presbytery, classis, 
synod, and convention can adopt the plan by voting their 
assent to the proposed United Apostolic Protestant Confes- 
sion, and resolving to practise such of the additional features 
as they may judge suitable to their case, and to bring the 
subject before their highest judicatories. Inferior judica- 
tories might also appoint a delegate to a contiguous co-ordi- 
nate judicatory of one or more sister churches. Individual 
congregations might, in addition to assenting to the ex- 
pose of Protestant doctrine, resolve to unite with sister 
churches in voluntary associations for the advancement of 
the Bible, Tract, Sabbath School cause. An annual or 
semi-annual Union meeting of the different^congregatiqnal 
Sabbath Schools of a town, or village, or ward of a city, to 
hear a sermon on some aspect of the cause, and for other 
exercises, would doubtless cultivate the spirit of brotherly 
love, especially among the rising generation: In short, 
although the plan contemplates ultimately the unity of 
spirit and fraternal co-operation of entire congregations, 
the effort must begin in every church with individuals, and 
often find its way up through the inferior judicatories to 
those of the higher and the highest order. 

II. Let the Supreme judicatories of the several orthodox 
churches resolve to open and sustain a regular ecclesiastical 
intercourse, by sending a delegate to the stated meetings 



Plan for Union. 253 

of the highest judicatory of each such denomination, who 
ought to be received as advisory members, but have no vote. 
This practice which already exists between some Protestant 
denominations has been attended by the happiest effects, 
and ought to be extended as far as convenient to all. 

III. Co-operation of the different associated churches in 
voluntary associations, local and general, should be encour- 
aged, as far as the sentiment of the respective denominations 
is prepared for it, under constitutions, avowing the United 
Apostolic Protestant Confession, and securing equal rights 
to all its members. This principle is especially applicable 
to Bible, Tract, Sabbath School, and foreign Missionary 
Societies, and has already been introduced in a large por- ' 
tion of the Protestant denominations. 

IV. The Bible should, as much as possible, be made the 
text-book in all theological, congregational, and Sabbath 
School instruction. 

V. One general Anniversary Celebration should be held 
at some central place, under the management of a committee 
of arrangements, one member of which is to be selected 
from each confederated denomination, and after its formal 
accession to the union, to be appointed by its supreme judi- 
catory. State and smaller union celebrations might also be 
held, and occasionally, though not statedly, a universal or 
oecumenical Protestant convention, like that proposed to be 
held in London in 1846^ 

VI. Free sacramental communion ought to be occasionally 
practised by all whose views of duty allow it. 

VII. The formal adoption of these features, or of any 
part of them, if the first be included, shall constitute the 
adopting body an integral part of the Apostolic Protestant 
Union. Should any denomination wish to reserve any one 
of the features, except the first, for future consideration, 

22 



254 Appendix. 

such reservation shall not invalidate its accession to the 
residue. 

But in the name of the bleeding Church, let us go forward 
in this glorious work. The first and greatest advocate of 
Christian union, the Saviour himself, will go before us, and 
light will shine on our path as we advance. We shall 
see, from step to step, what his providence directs. Nor 
can we doubt, that, whether our object is accomplished in 
our way or not, the effort will redound to the glory of God. 
If it be found, that we are not yet prepared to walk together, 
even in the things in which we are agreed, the Master may 
throw us into the furnace of affliction, to melt away our 
asperities. But amid all circumstances of encouragement 
or depression, let our motto be: "Look upward, and press 
onward" in reliance on the blessing of Him who said, " Lo, 
I am with you alway, even unto the end of the world." 

N. B. The present plan is presented for the preliminary con- 
sideration of the churches, and it is proposed to hold a meeting 
during the Anniversaries in May next* in New York, prepara- 
tory to final action, at which all those favorable to the general 
5 

* Soon after the issuing of this circular, the notice for the 
meeting of the Evangelical Alliance in London, during the suc- 
ceeding August of 1S46, was announced, in consequence of which 
this meeting was indefinitely postponed, for two reasons: first, 
because many of the most active friends of our American enter- 
prise expected to be absent in Europe, and secondly, it was also 
deemed proper for us t<> await the results of the more extended 
meeting in London, which embraced the whole civilized world. 
On our return from England, it was believed b} T the delegates to 
the Evangelical Alliance, that an American branch of that noble 
institution would virtually accomplish the same end in the pre- 
mises. But when an attempt was made to organize such an 
American branch, the parties differed as to the admission of 
slaveholders, and could not arrive at any satisfactory result. 
Soon afterwards the political discussions of slavery ensued, and 
hitherto nothing of a general nature has been done, although the 
churches are again pondering the subject. 



Plan for Union. 255 

object are invited to attend. Further notice will be given. Tho 
major part of the subscribers expect to be present. 

S. S. Schmucker, D. D., Prof, of Theol., Theol. Seminary, Get- 
tysburg, Pa. 

C. P. Krauth, D. D., Pres. Penn. College, Gettysburg, Pa. 
G. B. Miller, D. D., Prof. Theol., Theol. Sem., Hartwick, N.Y. 
Hon. Win. C. Bouck, Fultonhain, New York. 
C. A. Morris, Esq., York, Penn. 

Com. on Christian Union of the General Synod of Lutheran 
Church in United States. 

Rev. J. Hawes, D. D., Past. Congreg. Church, Hartford, Conn. 

Rev. L. Bacon, D. D., Past. Congreg. Church, New Haven, Conn. 

Rev. Wm. Hill, D. D., Past, Presb. Church, Winchester, Pa. 

Rev. L. Mayer, D. D., late Prof, of Theol. in Theol. Sem., Mer- 
cersburg, Pa. 

Rev. G. Spring. D. D., Pastor of Presb. Church, New York. 

Rev. G. W. Bethune, D. D., Past. Reformed Dutch Ch., Phila. 

Rev. R. Emory, Preset Dickinson College, Carlisle, Pa. 

Rev. J. P. Durbin, D. D., Past, of M. E. Ch., and late Prof, of 
Dickinson College. 

Rev. C. A. Goodrich, D.D., Prof, in Theol. Sem., N. H., Conn. 

Rev. R. Baird, D. D., Sec'y Amer. Evangelical Society, N. Y. 

Rev. E. L. Hazelius, D. D., Prof. Theol., Theol. Sem., Lexing- 
ton, S. C. 

Rev. B. P. Aydelott, D. D., of the Prot. Episcopal Church, Pres't 
of Woodward College, Cincinnati. 

Rev. G. B. Cheever, D. D., Editor of N. Y. Evangelist. 

Rev. P. Church, D. D., Past. Baptist Church, Rochester, N. Y. 

Rev. T. H. Cox, D. D., Past. Presb. Church, Brooklyn, N. Y. 

Rev. D. McConaughy, Preset Wash. College, Washington, Pa. 

Rev. E. Pond, D. D., Prof, of Theol., Theol. Sem., Bangor. 

Rev. Wm. Patton, D. D., Pastor Presb. Church, New York. 

Rev. B. Kurtz, D. D., Editor Lutheran Observer, Baltimore. 

Rev. A. Converse, Editor of Christian Observer, Philada. 

Rev. J. Parker, D. D., Pastor of Presb. Church, Philada. 

Rev. J. G. Morris, D. D., Pastor of Lutheran Church, Baltimore. 

Rev. J. E. Welsh, of Baptist Church, Burlington, N. J. 

Rev. H. P. Tappan, D. D., Prof. University of New York. 

Rev. J. F. Berg, D. D., German Reformed Church, Editor Pro- 
testant Quarterly Review, Phila. 

Rev. F. Waters, D. D., Protestant Methodist Church, Baltimore. 

Alex. Henry, Esq., Presbyterian Church, Philadelphia. 

Rev. E. Heiner, Pastor German Ref. Church, Baltimore. 



256 Protestant Creed. 

Rev. G. W. Musgrave, D. D... Pastor Presb. Ch., Baltimore. 
Rev. B. C. Wolf, D. D.. Pastor German Ref. Church, Baltimore. 
Rev. B. M. Smith, Pastor Presb. Church, Staunton, Va. 
Rev. R. W. Bailey, Presbyterian Church, Staunton, Va. 
Rev. C. G. TTevl, Editor Lutheran Hirtenstimme, Baltimore. 
Rev. W. R. De Witt, D. D.. Pastor Presb. Church,Harrisb'g, Pa. 
Rev. W. Hamilton, Methodist Episcopal Church, Baltimore. 
Rev. J. C. Watson, Pastor of Presb. Church, Gettysburg, Pa. 
Rev. J. Collins, Pastor of Methodist Epis. Church, Baltimore. 

P. S. An official communication has just been received, ad- 
dressed to the subscriber, as chairman of the Lutheran General 
Synod's Committee on Union, from the following gentlemen, as 
Committee of the Cumberland Presbyterian General Assembly 
for Christian Union : — 

S >. Schmucker. 

Rev. M. Bird, Cumberland Presb. Church, Uniontown, Pa. 

Rev. A. M. Bryan. Cumberland Presb. Church, Pittsburg. Pa. 

Alex. Miller, Esq., Cumberland Presb. Church, Pittsburg, Pa. 

PART I. The Apostles' Creed. 

"I believe in God the Father Almighty, the Maker of 
heaven and earth: And in Jesus Christ, his only Son. our 
Lord; who was conceived by the Holy Ghost, born of the 
virgin Mary, suffered under Pontius Pilate, was crucified, 
dead and buried. The third day he rose from the dead, he 
ascended into heaven, and sitteth on the right hand of God 
the Father Almighty, from thence he shall come to judge 
the quick and the dead. 

41 1 believe in the Holy Ghost, the holy catholic or uni- 
versal church: the communion of saints; the forgiveness 
of sins: the resurrection of the body, and the life ever 
lasting." 

TART II. The United Protestant Confe-sion. 
Art. I. Of the Scriptures. 
The Holy Scripture containeth all things necessary t? 



Protestant Creed. 257 

salvation : so that whatsoever is not read therein, nor may 
be proved thereby, is not to be required of any man, that 
it should be believed as an article of the faith, or be thought 
requisite or necessary to salvation.*" Under the name of 
the Holy Scriptures, or the Word of God written, are now 
contained all the books of the Old and New Testament, 
which are these : Genesis, Exodus, Leviticus, Numbers, 
Deuteronomy, Joshua, Judges, Ruth, I. Samuel, II. Samuel, 

I. Kings, II. Kings, I. Chronicles, II. Chronicles, Ezra, 
Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, 
Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, 
Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, 
Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Mat- 
thew, Mark, Luke, John, Acts of the Apostles, Epistle to 
the Romans, I. Corinthians, II. Corinthians, Galatians, 
Ephesians, Philippians, Colossians, I. Thessalonians, II. 
Thessalonians, I. Timothy, II. Timothy, Titus, Philemon, 
Hebrews, Epistle of James, I. Peter, II. Peter, I. John, 

II. John, III. John, Jude, Revelation. 

All which are given by inspiration of God to be the rule 
of faith and life. The books commonly called Apocrypha, 
not being of divine inspiration, are no part of the canon of 
Scripture. 1 

Art. II. Of God and the Trinity. 
Our churches, with one accord, teach that there is one 
God, eternal, incorporeal, indivisible, infinite in power, wis- 

* Articles of the Episcopal Church, Art. VI., and of the Dis- 
cipline of the Methodist Church, Art. V. 

1 Ratio Discipline, or Constitution of the Congregational 
Churches, Art. I. $$ 2, 3. Confession of the Presbyterian Church, 
Art. I. $| 2, 3. Confession of the Baptist Churches, (adopted in 
1742,) Chap. I. H 2, 3. The Confession of the Dutch Reformed 
Church is also of the same general doctrinal import. 
22* R 



258 Appendix. 

dom. and goodness, the Creator and Preserver of all things 
risible and invisible, who governs the same by his eternal 
counsel and providence. 2 and yet that there are three per- 
sons, the Father, the Son. and the Holy Spirit. 3 

Am. III. Of the Son of God and the Atonement. 
They likewise teach, that the Word, that is. the Son of God, 
assumed human nature, so that the two natures, human 
and divine, united in one person, constitute one Christ, 
who is true God and man : born of the virgin Mary : and 
truly suffered, was crucified, died, and was buried, that he 
might be a sacrifice for the sins of men. 4 

Art. IV. Of Human Depravity. 
God having made a covenant of works, and of life there- 
upon, with our first parents, they, seduced by the subtilty 
and temptation of Satan, did wilfully tran>_ break 

the covenant by eating the forbidden fruit. 5 i 
they fell from their original righteousness and communion 
with God. and so became dead in sin. 6 They being the root 
of all mankind, a corrupted nature is conveyed to all their 
ritj descending from them by ordina aion. 7 

The condition of man. after the fall of Adam, is >ueh.^ that 
his will is neither forced, nor by any absolute necessity of 
nature determined to do good or evil ;* but it does not pos- 

German Reformed. Heidelberg. C. Q. 26. 

3 Lutheran and Moravian ^United Brethren's) Confes^im, Art. i. 

4 Idem. Art. in. 

* Congregational. Art vi. 1. 
6 Presbyferian, Art. vi. 2. 

nal. Art vi. 3. Baptist, Chapter vi. § 3. 

8 Episcopal, Art. x. 

9 Baptist, Presbyterian, and Congregational, ix. 1. 



Protestant Creed. 259 

Bess the power, without the influence of the Holy Spirit, of 
being just before God, or yielding spiritual obedience ; but 
this is accomplished in the heart, when the Holy Spirit is 
received through the word. 10 

Art. V. Of Justification. 
We are accounted righteous before God only for the merit 
of our Lord and Saviour Jesus Christ by faith; and not for 
our own works or deservings. 11 This faith must bring forth 
good fruits ; and it is our duty to perform those good works 
which God has commanded, because he has enjoined them, 
and not in the expectation of thereby meriting justification 
before him. 12 Good works cannot put away our sins, and 
endure the severity of God's judgment. 13 

Art. VI. Of the Church. 
The visible Church, which is called catholic or universal 
under the Gospel, (not confined to one nation,) consists of 
all those throughout the world that profess the true religion, 
and is the kingdom of the Lord Jesus Christ. Unto this 
catholic, visible church, Christ hath given the ministry, 
oracles, and ordinances of God. u For the true unity of the 
Church, it is not necessary that the same rites and cere- 
monies, instituted by men, should be everywhere observed. 15 
The purest churches under heaven are subject both to mix- 
ture and error; 16 nevertheless, Christ always hath had, and 

10 Lutheran and Moravian Conf., Art. xvnr. 

11 Episcopal Conf., Art xi., and Methodist, Art. IX. 

12 Lutheran and Moravian Conf., Art. vi. 

13 Methodist Discip., Art. x., and Episcopal Conf. Art. xn. 

14 Presbyterian Conf., Art. xxv., 2, 3. 

15 Lutheran and Moravian, Art. vn. 

18 Presb. xxv. 3, and Cong. xxvi. 3, Baptist, Chap. xxvu. g 3 



260 A 

ever will hare, a visible kingdom in this world to the end 
thereof, if such u believe in him, and make profession of 
his name. 11 There is nc )ihei head of the Church but the 
= Christ, nor can the Pope of Rome in any sense 
be th hereo£L n 

Art. VII. -. Bapl «•, and (I s :pper. 

The saeramer. instituted, not only as marks of a 

ian profession am but rather a- 

ndered for 

the purpose of exciting and confirming the faith of those who 

there be only I :i by 

Christ our Lord in the Gospel, that is \ mi and 

- ipper of the L rdained not only for 

- '.emn admission of the party baptized into the visible 

) to be unto him a sign of the covenant of 
grace, of regeneration, of remission of sins. 21 and of his 
g up unto God through :o walk in the 

newness of life. a The Supper of th>; not only a 

sign of the love that Christians ought to have among them- 
sacrament of our redemption by 
Christ's death. 

In this sacrament ' ::ot offered up, nor any sacri- 

fice made at all for remission of sins of the quick or 
so that the popish sacrif.ee of the mass, as they call it. is 

Chap, xxvir. \ 3. 
* C -~ - nala xxvi. 4. and Presbyterian, xxv. 6. 
■ Lutheran u I ' -in. 

** Presb., Art. xxvn.. 4. i ::., 4. 

. Art. xxviii., \ 1. Cong., 

e y± Art, xviii.. and B] :«:.. Art. xxviii. 



Protestant Creed. 261 

most injurious to Christ's one only sacrifice. 24 That doctrine 
which maintains a change of the bread and wine into Christ's 
body and blood, (commonly called transubstantiation,) by 
consecration of a priest, or in any other way, is repugnant 
not to Scripture alone, but even to common sense and 
reason. 25 The denying of the cup to the people, and wor- 
shipping the elements, or carrying them about for adora- 
tion, are all contrary to the institution of Christ. 26 

Art. VIII. Of Purgatory, etc. 
The Romish doctrine concerning purgatory, worshiping 
as well of images as of relics, and also invocation of saints, 
is repugnant to the Word of God. 27 

Art. IX. Liberty of Conscience. 
God alone is the Lord of conscience, and hath left it free 
from the doctrines and commandments of men, which are 
in any wise contrary to his Word, or beside it in matters 
of faith and worship. So that to believe such doctrines, or 
to obey such commandments out of conscience, is to betray 
true liberty of conscience ; and the requiring of an implicit 
faith, and an absolute and blind obedience, is to destroy 
liberty of conscience and reason also. 28 

Art. X. Of Civil Government. 
God, the Supreme Lord and King of all the world, hath 

M Presb., Art. xxxix., 2, and Cong., xxx. 2. Baptist Chap. 
xxxii., § 2. 

25 Baptist, Ch. xxxn., § 6. Presb. Conf., Art. xxxix. 6, and 
Cong. xxx. 6. 

26 Presb., xxix. 4-, Cong., xxx. 4. Baptist, Chap, xxxni. g 4. 
21 Methodist Disc., Art xiv., and Episcopal, Art. xxn. 

28 Presb. xx. 2. Baptist, xxi., g 2. 



262 Appendix. 

ordained civil magistrates to be under Mm, over the people, 
for his own glory and the public good, and to this end hath 
armed them with power for the defence and encouragement 
of them that do good, and for the punishment of evil doers. 29 
The power of the civil magistrate extendeth to all men, as 
well clergy as laity in things temporal, but hath no author- 
ity in things purely spiritual. 30 Christians ought to yield 
obedience to the civil officers and laws of the land, unless 
they should command something sinful, in which case it is 
a duty to obey God rather than man. 31 

Art. XI. Communion of Saints. 

Saints are bound to maintain an holy fellowship and com- 
munion in the worship of God, and in performing such other 
spiritual services as tend to their mutual edification: As 
also in relieving each other in outward things, according 
to their several abilities and necessities ; which communion, 
as God offereth opportunity, is to be extended to all those 
who, in every place, call upon the name of the Lord Jesus. 32 

Art. XII. Of the Future Judgment and Retribution. 
At the end of the world Christ will appear for judgment; 
he will raise the dead ; he will give to the pious eternal life 
and endless joys; but will condemn wicked men and devils 
to be punished without end. 33 As Christ would have us to 
be certainly persuaded that there shall be a day of judgment, 
to deter all men from sin, so will he have that day unknown 
to men, that they may shake off all carnal security, and be 

29 Cong., xxiv., 1, and Presb., xxxm., 1. Baptist, xxv., § 1. 

30 Episc. xxxvn. 

31 Lutheran and Moravian, Art. xvr. 

32 Cong, xxvii. 2, and Presb. xxvi. 2. Baptist, Ch. xxviii, g 1. 

33 Lutheran and Moravian. Conf.. Art. XVii. 



v^ong. a.wii. z, aim rrusu. a.wi. z. x>»pu 
Lutheran and Moravian, Conf., Art. xvn. 



Testimonials. 263 

always watchful, because they know not at what hour the 
Lord will come, and may ever be prepared to say, Come, 
Lord Jesus, come quickly. Amen. u 



APPENDIX, II. 



Testimonials. 

The following are a few of the numerous testimonials 
sent to the author, soon after the publication of his work 
containing his Plan for Protestant Union on Apostolical Prin- 
ciples. 

To Rev. Dr. Schmucker, from the Professors of the Theological 

at Andover. 



The undersigned have paid some attention to the volume 
of Dr. Schmucker, entitled an "Appeal to the American 
Churches, with a Plan of Union on Apostolic -Principles." 
Without expressing any opinion on the practicability of the 
precise plan of union recommended by Dr. Schmucker, we 
very cheerfully express our approbation of the general 
principles which he advocates in his Appeal, and our con- 
viction that the whole subject which he discusses is worthy 
of the serious and devout attention of evangelical Christians. 
We cannot but hope that the extensive circulation and 
perusal of a volume imbued with so catholic and concilia- 
tory a spirit as this, will be peculiarly useful at the present 

84 Baptist, Ch. xxxiv., § 3. Presbyterian, xxxin. 3. Congre- 
gational, xxxii. 3. 



264 Appendix. 

day; that it will tend to enlarge and liberalize the hearts 
of good men, and induce them to think more of the great 
essential doctrines on which they agree, and less of the un- 
essential points on which they may differ. 

Justin Edwards, D. D., 

Pres. of Andover Theol. Sent. 

Leonard Woods, D. D., 

Abbot Prof, of Christ. Theol. 
Moses Stuart, 

Associate Prof, of Sacred Lit. 

Ralph Emerson, D. D., 

Brown Prof, of Eccl. Hist. 

B. B. Edwards. 

Prof, of Hcb. Lang, and Lit. 

Edwards A. Parr, 

BartUt Prof, of Sac. Rhetoric. 



To Rev. Dr. Sckmucker, from Prominent Lutheran Divines. 

The plan of union proposed by the Rev. Dr. Schmucker, 
which was first communicated to the public through the 
pages of the Biblical Repository, has been attentively con- 
sidered by me, and I do not hesitate to say, after a careful 
examination of its principles, that it accords, in my judg- 
ment, with the genius of our holy religion, as taught in the 
pages of the New Testament. I agree with him in the 
opinion that union is practicable, that it ought to take place, 
and that the accomplishment of it should be the sincere aim 
of all who love the Saviour, in our different religious de- 
nominations: because it will remove many heavy evils under 
which the Church now labors, facilitate the diffusion of re- 
ligion, and arm the Church with power which will render it 
speedily triumphant to the ends of the earth. The union 
advocated is apostolical, such as existed in the days of the 
heralds of the gospel, and which, as much as anything else, 
imparted power to the preached word. Union then was 



Testimonials. 265 

strength, and now, if restored, would render our faith irre- 
sistible. I can scarcely persuade myself that he has im- 
bibed the spirit of Jesus Christ in any considerable extent, 
who does not consider it a consummation most devoutly to 
be desired and sincerely prayed for. The final prayers of 
the Saviour on earth had reference to this blessed union, — 
"Neither pray I for them alone, but for them also which 
shall believe on me through their word : that they may be 
all one ; as thou, Father, art in me, and I in thee, that they 
also may be one in us : that the world may believe that 
thou hast sent me." 

The plan of Dr. Schmucker meets my approbation more 
fully than any other that has come to my knowledge, be- 
cause it does not restrict itself to arguments for union, and 
eloquent declamation on the beauties of a harmonizing 
Church, whilst the way of bringing it about was left un- 
touched. He has answered the question in a manner highly 
creditable to him as a theologian and a Christian. How is 
this to be effected ? The mode of accomplishing it is intel- 
ligible, and by no means complicated ; it secures all vital 
truth, guards against extensive innovation in existing insti- 
tutions, does not run counter to that attachment to the for- 
mularies of government and discipline in any church to 
which we may belong, which is so natural, and places the 
united Church on a better basis to maintain internal peace, 
and to avoid dangerous dissensions, than has ever yet 
existed. 

With these views, I anxiously wish that the Church of 
Jesus Christ in this country would take into most serious 
consideration the appeal which has been addressed to them 
on this subject. May the day not be distant when our eyes 
shall behold a convention of Christian divines deliberating 
23 



266 Appendix. 

in the spirit of the Master on this great subject, and bring- 
ing forth their solemn decision in favor of union between 
Christian denominations, and of concentrated action in the 
great objects of the Christian enterprise ! 

C. P. Krauth, D.D., 

President of Pennsylvania College, Gettysburg. 

Gettysburg, Dec. 17, 1838. 

We, the undersigned, coincide in the above opinion of 
Dr. Krauth. 

Rev. Ernest L. Hazelils, D. D., 

Principal of Theol. Sem., Lexington, S. C. 

Rev. Geo. B. Miller, D. D., 

Principal of Hartwick Seminary, X. Y. 

J. G. Sciimucker, D. D., 

Late Pastor of Lutheran Church, York, Pa. 

Levi Sternberg. A. M., 
Assistant Professor in Hartwick Seminary, Cooperstown, N. Y. 

Blnj. Keller, 
President of the Evan . Lutheran Synod of Wttt Pomsylvania. 

Augustus Lochman, A. If., 

Pastor of the First Lutheran Church, York, Pa. 

Wm. M. Reynolds. A. M.. 
Professor of the Latin Language and Literature, Penna. College. 

Henry I. Smith, 
Prof of French and German Lang, and Lit. in Pcnna. College. 



To the Per. Dr. Schmuckcr. 

Dear Sir : — We have read with interested attention your 
" Appeal to the American Churches," in behalf of "Christian 
Union," and take pleasure in expressing our cordial assent 
to the scriptural arguments which it adduces, and our ear- 
nest wishes for the momentous object which it is designed to 
promote. We do not believe that there is a minister of our 
own denomination in the land, who would not hail with 



Testimonials. 267 

thankfulness the accomplishment of that object on just and 
truly catholic principles. The settlement of such princi- 
ples forms the chief difficulty. We shall rejoice to see this 
removed, and Christians of every name united in aifection, 
and acting in concert. 

Although we cannot pledge ourselves to the adoption of a 
new creed, or the prosecution of any plan not of the most 
general and scriptural character, we think that the publi- 
cation of your very able essay will be useful in presenting 
the whole subject to the notice of aur countrymen, and dif- 
fusing much light on some of the points involved in it. 
We are, very respectfully, 

Your friends and brethren, 

Philip F. Mater, D. D., 

Pastor of St. John's Church, PhUa. 
Chas. R. Demme, D. D., 
President of the Evangelical Lutheran " Synod of Pennsylvania" 
and Pastor of Zion's and St. Michael's Church. 

Stephen A. Mealy, 

Pastor of St. Matthew' 's Church. 
G-. A Reichart, 
Associate Pastor of Zion's and St. Michael's Church, Phila. 



APPENDIX, III. 

[To p. 98.] 

To George Washington, President of the United States, 
Sir: On this day, which becomes important in the annals 
of America, as marking the close of a splendid public life, 
devoted for near half a century to the service of your coun- 
try, we the undersigned clergy of different denominations, 
residing in and near the City of Philadelphia, beg leave to 
join the voice of our fellow-citizens, in expressing a deep 



:2<3> 

* of j jui public se] f trust 

and an hority ; mj 

actei : -. gospel : e are more 

ledge tl 

religion. 
ter we have uniformly behei 

; ..gtlie 
super. nee in the affairs of men ; 

example 1 werftil recomm 

- 
in the foil 
affectionate parting add our fellow-citizens: 

and habits which lead to political 
usable sup] 
im the tribute of patriotism. 
who should labor to great pilla: s 

- the sure- - : men an 

The mere politician, equally with the religious man, 
r and cherish them. A volume could not 
their connections with private and public felicity. 
is with caution indulge the so D that m 

can be maintained without religion. Reason and experience 
that national morality can prevail in 
ion of re. Should the importance 

of these just a: - be duly appreciate. 

e confid at the pr . have 

offered for the prosperity of our common country will be 
answered. In these prayers we most fervently unite : and 
with equal ferv in in those which the numerous 

publi< that represent the citizens of tin 

r their beloved Chief. We mo> 

i attend you in your r 
inent. to make it in all respects comfortable I 



to Washington. 



269 



satisfy you with length of days, and finally to receive you 
into happiness and glory, infinitely greater than this world 
can bestow. 



Wm. White, 
Ashbel Green, 
Wm. Smith, 
John Ewing, 
Samuel Jones, 
W T m. Hendel, 
Samuel Magaw, 
Henry Helmuth, 
Samuel Blair, 
Nicholas Collin, 
Robt, Annan, 
Wm. Marshall, 
John Meder, 



John Andrews, 
J. F. Schmidt, 
Robt. Blackwell, 
Wm. Rogers, 
Thos. Ustick, 
Andrew Hunter, 
John Dickins, 
J. Jones, 
Joseph Turner, 
Ezekiel Cooper, 
Morgan J. Rhees, 
James Abercrombie. 



23* 



^fe 




INDEX. 



America, earliest Lutherans in, 81. 

Swedish, 81. 

Holland, 81. 

earliest Lutheran minister in New York, 81. 

earliest missionary from Halle, 81. 

Andover, professors of, on Christian union, 263, 264. 

Apology to Augsburg Confession, rejected by the Church in 
Denmark and Sweden, 74. 

Apostles' Creed, its history and design, 150. 

Arnold's History cited, 161. 

Athanasius opposed long creeds, 164. 

Augsburg, peace of, the basis of toleration, 75. 

obligation to, when first adopted by the General 

Synod, 163. 

Augsburg Confession, its design, 58. 

written by Melanchthon, 58. 

altered by him after Luther's approval, 58. 

contains only part of the Romish errors cor- 
rected, 59. 

it alone universally received as symbolic, 74. 

altered by Melanchthon, 76. 

— proposed re-examination of it by the Scrip- 
tures in 1537, 76. 

Augustine on the design of the Lord's prayer, 187. 

Baptist Church, 52. 

statistics, 52. 

Bible, at what age Luther first saw one, 153. 

the only infallible rule of faith and practice, xiii. 

its design not a system of theology, but a popular 

revelation, 146, 147. 

(271) 



272 Index. 

Bible, proper text-book for theology, 253. 

Bigham, erroneous views on liturgies, 189. 

Bodily presence, the belief of, almost universally rejected 

in Germany in 1817, 75. 
Bohemian brethren, their advice to Luther, 181. 

Catechisation for confirmation, its radical importance, 
194, 195, 196, &c. 

directions for, 198-205. 

Dr. Muhlenberg's method, 203. 

Catechisms of Luther denied symbolic authority in Sweden 
and Denmark, 74. 

Luther's, translated into an Indian language, 81. 

Chalmers, Dr., on union, 247. 

Choirs, church, 109, 110. 

Christian union, overture on, Appendix, 242, &c. 

Church of God, in general, 23. 

definitions of, by different confessions, 23. 

Church of the Redeemer described, 25. 

the true design of, 27. 

its comprehensiveness, 26. 

Churches in Old Testament, 171. 

Church, primitive, — is it a model for all ages? 137-141. 

Church and State y continued united after the Reformation, 

177. 
Church love, nature of true, 28. 
Church Council admits members to confirmation and Lord's 

table, 205, 206. 
Church development, 101-109. 

Church government, of American Lutheran Church, 178. 
Church music, 109, 110. 
Church organs, 109, 110. 
Conferences, special, what? 179. 
Confession, Augsburg. See Augsburg Confession. 

private, 117-121. 

Confirmation, its history, 195-197. 

Calvin favors it, 208-212. 

Apology to the Augsburg Confession, on, 211, 212. 

Conscience, liberty of, 261. 

Consistorium, in Protestant Germany, 178. 

Congregationalism, 47. 



Index. 273 

lical, of General Synod, its origin, G6. 
Conversion, active and passive, 206. 

its nature, '207. 

Controversy, how it ought to be conducted, 240. 

Councils, confessing the immoralities of some priests and 

popes, 36. 
Creeds, human, not enjoined in Scripture, x. 

none found in Old Testament Church, 144 ; 

or in the New, 145. 

the Apostles', 150, 256. 

Ecumenical, highly esteemed by the Reformers, 50. 

short ones, advantages of, 228-230. 

Protestant creed, 250-256. 



D'Aubigne, his testimony to the Reformation in Ger- 
many, 38. 

on Christian union, 247. 

Deacons lay officers, 173. 

Deaconesses in New Testament Church aged women, 174. 

no sisterhood, 174. 

Denominations, Protestant, origin of, 46, &c. 

contentions between, in Europe, 47, 49. 

their separate formation incidental, 49. 

homogeneous, might be united with a more liberal 

creed, 235, 236. 
Development, church, 101-109. 

proper definition of, 102. 

infidel theory, 104, 105. 

Puseyite and Romish theory of, 104, 105. 

common-sense theory of, 105. 

: — lawful field of, 105-109. 

rules of, 110, 111. 

Demme, Dr. C. R., testimony for Christian union, 266. 

De Wette, Dr., cited, 181. 

Differences tolerated in Old and New Testament church, 

144, 145. 
Directories for worship, different in different kingdoms, 67. 
Discipline, no complete system of a scriptural one adopted 

in any part of the Lutheran Church, till done by the 

General Synod, 66, 181, 182. 
Dispensation, Mosaic, 144. 



274 Index. 

Divines, Lutheran, in 16th century, 77, 78. 

in 17th century, 78, 79. 

in 18th century, 79. 

in 19th century, 79, 80. 

Doctrinal Basis of General Synod, 141, &c. 
Doctrines of American Lutheran Church, 168, 169. 
Doddridge's Rise and Progress of Religion in the Soul, 202. 

Education, ministerial, one design of the General Synod, 

238. 
English language, causes of its neglect by some of our early 

ministers, 86. 
neglect of, for half a century drove our young 

members into other Churches, 85, 86, 87. 
Episcopal Church, Statistics, 51, 52. 
proposes a union with the Lutheran Church 

in this country, 84, 85, 86. 
— some of our early fathers favorable to her, 85, 

86. 
action of the New York Consistory (Ministe- 

rium) in favor of such union, in 1797, 86. 
this feeling retards the introduction of the 

English language into our churches, where 

needed, 86. 
Episcopalians have become more High-Church and bigoted 

in their views, 87. 
Erastianism, what? 139. 
Eucharist, real presence in, taught by the symbols, 133-135. 

rejected, 132. 

Evangelical Church, the original name of the Lutheran, 58. 

alliance at London, 106. 

doctrines adopted by it as fundamental, 106. 

Experimental religion taught and experienced by Luther, 
222, 223. 

Festivals, Romish, rejected, 67. 

the fundamental, recommended by General Synod, 

68, 214, 215. 

Luther on, 68. 

Formula of Government and Discipline of the General 
Synod, its origin, 66, 179, 182. 



Index. 275 

Forms of worship, two different tendencies in Germany, 67. 
Form of concord, its publication and reception, 69, TO. 

rejected by many Lutheran countries, 71-73. 

temporary, 159. 

Formalism of the 17th century, 78. 
Fort Wayne, General Synod at, v. 

General Synod, its organization, 93. 

was originally designed in the Plan-Entwurf 

to possess exclusive right to publish books 

for public worship, 237. 
this feature not adopted in the constitution, 

237, 240. 
Georgia, early Lutheran settlement in, 83. 
German Reformed Church, statistics, 51. 
proposed union between, and the Lutherans, 



■ proposed united Seminary with the Luther- 
ans, 88. 

union of the entire Reformed and Lutheran 

Churches in this country, 89, 90. 
Gettysburg Theological Seminary, efforts of Pennsylvania 

Synod to change its liberal doctrinal basis, 99. 
Government, church, of General Synod a complete system, 
182. 

. civil, have no control over the Church, 261, 262. 

Governments, church, classified as republican, aristocratic, 

and monarchical, 180. 
Greek, pronounced a new language by some monks, 37. 
regarded as dangerous by them, 37. 

Halle, the chief seat of pietism and revivals, 80. 

Hands, the imposition of, 209. 

Harkey, Dr. S., vi. 

Harms, Claus, commences the revival of evangelical doctrine 

in Germany in 1817, 80. 
Helmuth, Dr., 82. 

■ unites in an address to Washington, 269. 

High-Churchism, 140. 
Hillel and Shammai, 146. 
Historical Society, Lutheran, v. 



276 Index. 

Huss, John, 40. 
Hutchinson, 147. 

Ignorance of priests before the Reformation, 37. 
Immigration, early Lutheran, to this country, 81-83. 
Imposition of hands in confirmation, 209. 
Independency, 47, 48. 
Infidelity in Germany, 80. 

Jefferson's opinion on government, 180. 

Jerome of Prague, 41. 

Jesuits instigate the Thirty Years' War, 78. 

Joachim II. rejects his oath of fidelity to the Romish Church, 

155. 
John Sigismund feels himself absolved from his oath, 155. 
Judgment, final, 262. 
Justification by grace alone, the prominent doctrine of 

American Lutherans, 167, 168, 
Justin Martyr on primitive mode of prayer, 186. 

Keller, Benjamin's, testimony for the author's plan of 

union, 267. 
Krauth's, Dr. Sen., testimony for the author's plan of 

Christian union, 264, 266. 
Kunze, Dr., favored the Episcopal Church, 86. 

Language, English, the long-continued neglect of, injured 
our Church, 86. 

Leo X., his mistaken security, 38. 

Liberality of our early fathers, 98. 

Liturgy, increasing desire of uniformity in American Lu- 
theran Church, 191, 192. 

Liturgies, Luther's opinion on, 192, 193. 

Lutheran, in Europe very numerous, 67. 

history of, 188. 

early, testimony of Dr. Siegel, 188. 

Lochman's, Dr. Aug., testimony for Christian union, 266. 

Low-Churchism, 140. 

General Synod is Low-Church, 141. 

Luther, Martin, enters the monastery, 42. 

alike the subject and agent of the Reformation, 40. 



Index. "Ill 

Luther, his conversion, 41. 

as a preacher, his superior eloquence, 43. 

described by Montgomery, 43, 44. 

influence of his doctorate on his lectures, 44. 

leading deeds and agencies of his life, 45. 

testimony against coercion in matters of faith, 60- 

64, 66. 

would not suffer Melanchthon to leave Wittenberg, 75. 

his opposition to all sectarian names, 154. 

his noble reasoning, and principle of reformation. 

153-157. 
bound to no human creed, 156 ; nor the church in 

his lifetime, 156. 

disapproves Melanchthon's concessions, 160, 161. 

commences the Reformation, 38. 

his extraordinary talents, 39. 

his office, and residence, 38. 

Lutherans, in United States, 51. 

in Europe, 50, 51. 

Lutheran Church, first called the Evangelical Church, 57. 

— its commencement, 57, 58. 

most numerous of all Protestant churches, 76. 

Mason, Dr. J. M., his idea of the visible church, 171, 172. 
Mass, significations of the word, 114, 115. 

ceremonies of, 115, 116. 

symbolic extracts on, 116-118. 

Mayer, Dr. P. F., testimony for Christian Union, 267. 

Metropolitan synods, 176. 

Milicz, the Reformer, 41. 

Miller, Dr. G. B., testimony for the author's plan of 

union, 266. 
Ministerial Parity, in General Synod, 179. 

in Germany, 179. 

Missionaries, the earliest Lutheran to United States, 82. 

Monod, Reverend, of France, 247. 

Morris, Dr. J. G., Catechumen's Companion recommended, 

203. 
Mosheim, Dr., on Liturgies in the Lutheran Church, 190, 191. 
Muhlenberg, Henry Melchior, first missionary from Halle 

to this country, 81, 82. 
24 



278 Index. 

Miihlenberg's, Dr. Henry, method of catechization, 203, 204. 

some of his descendants joined the Episcopal 

Church, 85. 
Ministers, early Lutheran, in this country, 82. 

Names of distinguished friends of Christian union, 255. 

Nicene Creed, 151, 152. 

Noah, alleged seven precepts of, 143. 

Number of Lutheran ministers in 1820, 83. 

Oath, not binding after seen to be morally wrong, 155. 

Luther renounced his, to teach only Romish doc- 

trines, 155. 

Luther's principle acted on by others, 155. 

Organs in churches, 110. 
Origin of this volume, v. 
Overture for Protestant union or Apostolic principles. 

Papacy, rise of, 35, 177. 

Parity, ministerial, in General Synod, 179. 

Patriarchs, 170. 

Piety, experimental, taught by Luther, 222, 223. 

Pennsylvania, Synod of, proposes a Union Theological Sem- 
inary with the Reformed, 88. 

proposes a union of the entire Lutheran and 

Reformed Churches in this country, 89. 

her unanimous declaration of doctrinal unity 

between her and the Reformed, 89, 90. 
Testimony of Rev. John A. Probst on this 
subject, 91, 92. 

required no assent to any symbol beyond the 

Bible, 90-92. Testimony of Drs. Hazelius, 
Bachman, Lochman, Krauth, Lintner, 91. 

changes her principles, 98-100. 

troubles the General Synod, 234. 

Plan-Entwurf. See Sketch of a Plan. 

Popes, immorality of some, 36. 

condemned by councils, 36. 

Prayers, primitive, extemporaneous, 186. 

the Lord's prayer, 187. 

Prayer-meetings, 219-222. 



Index. 279 

Providence gives success to human efforts, xiii. 
Presbyterian Churches, origin, 52. 

different branches, 53. 

Profession of her faith the duty and privilege of every 

church, 65. 
Provincial synods, what, 176. 
Purgatory, 25L 

Real Presence, the belief of, almost universally rejected 

in 1817, 75. 
Reforms demanded by the Hussites, 42. 

made by General Synod, 113-115. 

Reformed Church, union with, 88! 
Reformation, its rise, 38. 

its chief agent, 39. 

cause of the arrest of its progress, 69. 

a legitimate development, 111, 112. 

items of reform, 112. 

testimony of D'Aubigne concerning the German, 39. 

Reformers before the Reformation, 42. 
Regeneration, Baptismal, 125. 

symbolic view rejected, 125-130. 

Revival of Religion in Germany by John Arndt, Spener, 

Francke, 78. 
Rubrics, their use, 190. 

Sabbath, Christian, or Lord's Day, divine authority of, 
121-124. 

the views of the first reformers on, 123, 124. 

Sacraments, 260. 

Saints, communion of, 262. 

Scandinavian synods of recent date in America, viii. 

Schmucker, Dr. J. G., testimony for Christian union, 266. 

Schrceck's Church History cited, 161. 

Schmidt, Dr. H. J. Testimony for Christian union, 266. 

Sermons in primitive churches, not written, 185. 

printed, publicly read by laymen, 185. 

Shober, Rev. G., 93. 

Sketch of a Plan for the General Synod, 94, 95, 182. 

Siegel, Dr., History of Liturgies, 188. 

Dr., Confirmation, 195, 196. 



280 Index. 

Smalcald Articles, rejected by Sweden and Denmark, 73. 

Special Conferences, or protracted meetings scriptural, 216- 
218. 

Sternberg, Dr. L., testimony for Christian union, 266. 

Standards of the General Synod, 241. 

Stickna. 41. 

Students, German, at University of Prague, 42. 

Swedes, why so soon Anglicized, 84. 

predisposed to the Episcopal Church, 84. 

Symbols, Luther never bound by them, xii. 

not made binding till after Luther's death, 60, xii. 

no scriptural authority for, xiii. 

deceptive reasoning concerning obligation to them, 

157. 

Synod, General, ignorant prejudice against, viii. 

more symbolic than at first, viii. 

its apostolic principles, xi. 

its primitive constitution, 96, 97. 

w ho are invited to it and who are not, 228. 

the primitive design of, 225-237, vii. 

Synods and General Synods and General Assemblies volun- 
tary associations, 225. 

Synods, Lutheran, of different nationalities, vii. 

— District, Constitution of, 66. 

number of, in 1820, 83. - 

of Pennsylvania. See Pennsylvania, Synod of. 

not found in Lutheran Church of Germany until 

lately, 80. 

Testimonials on the author's plan of union, 255, 263-267. 
Tetzel, vender of indulgences, 42. 
Theses, Luther's ninety-five, 42. 
Tk'irty Years' War, 78. 

Union, Christian, scriptural, xviii. 

the author an advocate for, xvi. 

one design of the General Synod, 231-233. 

the present author's plan for, 233-235. 

its nature and features, 244-253. 

recommended by the General Synod, 248. 



Index. 281 

Virginia, early Lutheran settlements, 83. 

Washington, United Clerical Address to him, 207, 208. 
"Wesley, John, his conversion by Luther's Commentary on 

the Romans, 223. 
World, conversion of, the design of the Gospel, 227. 
Worship, Christian, essential parts of, 30, 31. 

early Directories for, 67. 

different in each kingdom, 67. 



General Synod's mode of, scriptural, 184. 



Winer, Dr., synagogue service the model for the apostolic, 173. 

Zeno the emperor pledges the Church not to enlarge the 
Nicene Creed, 165. 
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